Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

translated from the hindi edition of

Śrī Śrīmad Bhaktivedānta Nārāyan.a Gosvāmī Mahārāja
 Ācārya Kesarī
Śrī Śrīmad Bhakti Pr ajñāna Keśava Gosvāmī

His Life and Teachings

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

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Translation of quoted verses that are marked with an asterisk (*)

are by Śrīla Bhaktivedānta Svāmī Mahārāja © Bhaktivedanta Book Trust International.

Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī – His Life and Teachings, 2nd Edition
First Edition: 1999
Second Edition: 2,000 copies, 2013
Printed at Samrat Offset Pvt. Ltd., Okhla Industrial Area, New Delhi (India)

ISBN 978-1-935428-03-9
Library of Congress Control Number 2013950527

Cataloging in Publication Data--DK

Courtesy: D.K. Agencies (P) Ltd. <[email protected]>

Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmi :

his life and teachings / [compiled by] Bhaktivedānta Nārāyaṇa
Gosvāmī Mahārāja. -- 2nd ed.
p. cm.
Translated from Hindi.
Includes index.
ISBN 9781935428039

1. Bhaktiprajñāna Keśava Gosvāmī, 1898-1968. 2.

Vaishnavites--India--Biography. I. Bhaktivedānta Nārāyaṇa,
1921-

DDC 294.5512092 23
 śrī śrī guru-gaurāṅgau jayataḥ

Ācārya Kesarī
Śrī Śrīmad Bhakti Pr ajñāna Keśava Gosvāmī

His Life and Teachings

by
tridaṇḍi-svāmī
Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

a disciple of
the Founder of Śrī Gauḍīya Vedānta Samiti
and the Śrī Gauḍīya Maṭhas throughout India belonging to it,
the best amongst the 10th generation of descendants
in the bhāgavata-paramparā from Śrī Kṛṣṇa Caitanya Mahāprabhu
śrī gauḍīya ācārya kesarī nitya-līlā-praviṣṭa
oṁ viṣṇupāda aṣṭottara-śata śrī
Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

v r indavan ● ne w delhi ● san f r ancisco

iv
 Dedication

I am offering as bhakti-arghya into the lotus hands of

ācārya kesarī paramahaṁsa parivrājakācārya

aṣṭottara-śata śrī cid-vilāsa oṁ viṣṇupāda

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

this supremely purifying account of his divine life and qualities,

which is endowed with tattva-siddhānta and his instructions. He is
the founder of Śrī Gauḍīya Vedānta Samiti and the Gauḍīya Maṭhas
throughout India belonging to it. He is a completely devoted follower of
Śrī Svarūpa and Śrī Rūpa, and is the best amongst the 10th generation
of descendants in the bhāgavata-paramparā from Śrī Kṛṣṇa Caitanya
Mahāprabhu.
He is my most worshipful gurudeva, and the master who fulfils all
my innermost desires.

O most beloved of Mukunda! O best of the followers of Śrī

Svarūpa and Śrī Rūpa! I am your most unqualified servant, but
whatever I am, I belong to you alone.
O best of gurus, you become pleased by the insignificant
service of your servants, considering it to be very great.
O Gurudeva! Kindly accept this bhakti-arghya from your
fallen, destitute and unworthy servitor and be pleased with it.
All glories unto you!

Aspiring for the smallest particle of the mercy of Śrī Guru,

the destitute and fallen,

Bhaktivedānta Nārāyaṇa

v
 Table of Contents
Introduction (translated from the Hindi edition)...........................................................................................xv

Part One: Family Lineage

Bhāgavata guru-paramparā ....................................................................................................................................... 3
Appearance ........................................................................................................................................................................10
Childhood............................................................................................................................................................................12
Student life, protection of the properties and the beginning of spiritual life...............................14
Receiving Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s darśana and his blessings.....................16

Part Two: A Life of Service

Leaving home.....................................................................................................................................................................23
Receiving dīkṣā and guru-mantra.........................................................................................................................27
Ideal maṭha life................................................................................................................................................................. 30
By the order of Śrī Gurudeva, Śrī Vinoda-bihārī defends the property
of his previous āśrama...........................................................................................................................................31
Hospitality............................................................................................................................................................................32
Service to the bṛhad-mṛdaṅga.................................................................................................................................34
Service to Śrī Dhāma Māyāpura..............................................................................................................................35
Ideal service to the spiritual master......................................................................................................................35
A special contribution to the establishment of Bāgbāzār Gauḍīya Maṭha......................................38
A Vedāntic explanation of the word paramānanda – supreme bliss................................................. 40
Śrī Vinoda-bihārī and the Ṭhākura Bhaktivinoda Institute....................................................................43
The title ‘Kṛtiratna’..........................................................................................................................................................44
Serving the Lord through court proceedings.................................................................................................44
Ideal Vaiṣṇava life............................................................................................................................................................46
First meeting with pūjyapāda Śrīdhara Mahārāja.........................................................................................46
Prabhupāda’s opinion of an ideal guru-sevaka.............................................................................................48
The transfer of Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s samādhi................................................49
Preaching of śuddha-bhakti......................................................................................................................................51
Interest in philosophy...................................................................................................................................................52

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Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Śrī mahā-mantra and kīrtana...................................................................................................................................53

Decorated with the title ‘Upadeśaka’.....................................................................................................................54
His Highness Sir John Anderson, Governor of Bengal, visits Śrī Dhāma Māyāpura................55
The inauguration of Śrī Mandira and the deities at Yogapīṭha..............................................................56
Māyāvāda kī Jīvanī..........................................................................................................................................................58
Śrīla Prabhupāda enters aprakaṭa-līlā.................................................................................................................59

Part Three: The Ācārya & His Mission

General superintendent of the Gauḍīya Maṭha and Mission..................................................................65
Obtaining the mercy of Śrīla Vaṁśīdāsa Bābājī Mahārāja.......................................................................65
Foundation of Śrī Gauḍīya Vedānta Samiti...................................................................................................... 68
Complete dependence on Bhagavān.................................................................................................................... 69
Śrī Śrīmad Bhakti Sarvasva Giri Mahārāja.......................................................................................................70
Accepting sannyāsa........................................................................................................................................................71
Preaching in Bengal.......................................................................................................................................................73
Re-establishment of Śrī Dhāma Navadvīpa parikramā..............................................................................75
Manifestation of ācārya-līlā......................................................................................................................................76
Śrī Śrī Jagannātha-deva’s snāna-yātrā and ratha-yātrā in
Śrī Uddhāraṇa Gauḍīya Maṭha, Chuṅchurā.............................................................................................. 77
Preaching and Vraja-maṇḍala parikramā in 1944.......................................................................................79
Eighty-four kosa Kṣetra-maṇḍala parikramā................................................................................................ 80
Parental affection for his disciples.......................................................................................................................85
Śrāddha ceremony according to Vaiṣṇava rites in Kalyāṇapura..........................................................87
Preaching in Bihāra...................................................................................................................................................... 88
Śrī vyāsa-pūjā celebration..........................................................................................................................................89
The departure of Śrīla Narahari Sevā-vigraha Prabhu.............................................................................89
The decision to establish a maṭha in Jagannātha Purī and the publishing
of a monthly transcendental magazine.........................................................................................................92
Preaching in Medinīpura and Sundarvana......................................................................................................93
The self-manifestation of Śrī Gauḍīya-patrikā on the occasion of
Śrī Navadvīpa-dhāma parikramā and Śrī Gaura-janmotsava........................................................ 96
Śrī Ayodhyā-dhāma, Naimiṣāraṇya parikramā and ūrjā-vrata........................................................... 98
Śrī Setubandha Rāmeśvara parikramā and ūrjā-vrata............................................................................. 99
Śrīla Prabhupāda’s viraha-utsava in Ānandapāḍā....................................................................................100
Preaching sanātana-dharma in Vasīrahāṭa and the reply to
Śrī Chaṭṭopādhyāya Mahāśaya’s protest..................................................................................................101
Śrī Navadvīpa-dhāma parikramā, Śrī Gaura-janmotsava and
the deities’ entrance into their new residence........................................................................................102
Bābājī-veśa conferred upon Śrīpāda Triguṇātīta Brahmacārī Prabhu.........................................103

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His Life and T e ach i n g s

Preaching śuddha-bhakti........................................................................................................................................103
The collecting and publishing of Śrī Vyāsa-pūjā-paddhati..................................................................105
Awarding aṣṭottara-śata-nāmi tridaṇḍa-sannyāsa...................................................................................105
Preaching śuddha-bhakti in Assam...................................................................................................................107
Darśana of Śrī Jagannāthajī’s ratha-yātrā in Śrī Jagannātha Purī....................................................109
Śrī Janmāṣṭamī-vrata and Śrī Nandotsava in Chuṅchurā Maṭha......................................................111
Śrī Badrikāśrama and Kedāranātha parikramā..........................................................................................112
Śrī puruṣottama-vrata...............................................................................................................................................113
Re-establishing the Śrī Gauḍīya Vedānta Catuṣpāṭhī..............................................................................114
Śrī Avantikā (Ujjayinī) and Nāsika parikramā.............................................................................................116
Preaching sanātana-dharma in Śrī Rāmapura, Hoogly.........................................................................117
Preaching śuddha-bhakti in Caubīs Parganā and Medinīpura.........................................................118
Lecture at the eminent Sanskrit conference in Chuṅchurā.................................................................119
Śrī vyāsa-pūjā festival in Viṣṇupura Kamārapotā of Medinīpura...................................................120
Preaching sanātana-dharma in Assam............................................................................................................120
Establishing Śrī Keśavajī Gauḍīya Maṭha in Mathurā and
publishing Śrī Bhāgavata-patrikā.................................................................................................................121
Installation of the deities and annakūṭa festival
in Śrī Keśavajī Gauḍīya Maṭha, Mathurā...................................................................................................124
Preaching the message of Śrī Caitanya in Assam......................................................................................126
Śrī vyāsa-pūjā festival in Begunābāḍī..............................................................................................................126
A protest against the law controlling Hindu sādhus and sannyāsīs................................................127
Inauguration of Śrī Goloka-gañja Gauḍīya Maṭha (Assam).................................................................129
Śrī vyāsa-pūjā celebration in Śrī Goloka-gañja Gauḍīya Maṭha........................................................130
Śrī Ācārya Kesarī at the ‘All-Bengal Vaiṣṇava Conference’..................................................................130
Observing fasting (upavāsa) on Śrī Rādhāṣṭamī........................................................................................131
Vyāsa-pūjā at Śrī Gauravāṇī-Vinoda Āśrama in Khaḍagpura............................................................132
Śrī Gauḍīya Vedānta Samiti and Akṣaya-tṛtīyā...........................................................................................134
Preaching in Goloka-gañja, Assam.....................................................................................................................134
Establishing a primary school and the method of teaching in Pichladā......................................134
The installation of the deities in Śrī Goloka-gañja Gauḍīya Maṭha.................................................136
Vyāsa-pūjā and inauguration of the deities in the newly constructed temple
in Śrī Gauravāṇī-Vinoda Āśrama in Khaḍagpura................................................................................137
Protest against Śrī Rādhā-Govindanātha’s Vaiṣṇava-darśana...........................................................139
Śrīla Ācāryadeva in Assam......................................................................................................................................140
Installation of the deities at Pichladā Gauḍīya Maṭha.............................................................................141
A philosophical assembly in Keśavapura.......................................................................................................144
Śrīla Bhaktivinoda Ṭhākura’s disappearance festival in Chuṅchurā............................................145
Śrī Jagannātha-deva’s ratha-yātrā.......................................................................................................................146

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Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Celebration of Śrī Janmāṣṭamī and Śrī Nandotsava at

Śrī Keśavajī Gauḍīya Maṭha, Mathurā.........................................................................................................149
Observing kārtika-vrata in Śrī Devānanda Gauḍīya Maṭha................................................................149
Śrīla Prabhupāda’s viraha-utsava in Chuṅchurā Maṭha........................................................................152
Sixty-two lectures of Śrī Ācārya Kesarī in sixty-six days.....................................................................153
Śrīla Ācāryadeva in Murśidābāda.......................................................................................................................156
Preaching of śuddha-bhakti in Sundaravana (Bengal)..........................................................................157
Śrī vyāsa-pūjā celebration in Chuṅchurā Maṭha........................................................................................159
In Valāgaḍa, a large conference was held to promote dharma............................................................160
Preaching in Assam and Sundaravana............................................................................................................161
Ratha-yātrā and jhūlana-yātrā celebrations at Śrī Uddhāraṇa Gauḍīya Maṭha........................162
Parikramā of all the tīrthas in India under the guidance of Śrīla Gurudeva.............................162
Śrīla Ācāryadeva in Jaipura....................................................................................................................................164
Establishing a Samiti preaching centre in Orissa......................................................................................165
Preaching śuddha-bhakti in Jaipura.................................................................................................................166
Śrīla Ācāryadeva’s auspicious desire for Śrī Gauḍīya Vedānta Catuṣpāṭhī................................168
The opinion of the Sanskrit school supervisor regarding
Śrī Gauḍīya Vedānta Catuṣpāṭhī....................................................................................................................169
Establishment of Śrī Gauḍīya Charity Clinic................................................................................................170
Installation festival of the deities in the new temple during Śrī Navadvīpa-dhāma
parikramā and Śrī Gaura-janmotsava........................................................................................................171
Śrī Navadvīpa-dhāma parikramā and Śrī Gaura-janmotsava............................................................ 175
Śrī Devānanda Gauḍīya Maṭha.............................................................................................................................176
Śrī Narahari Toraṇa.............................................................................................................................................176
Śrī Maṭha consisting of seven sections....................................................................................................178
Discussion regarding touched and untouched bhoga in Śrī Jagannātha Mandira.................185
Preaching in Siliguḍi and Bihāra........................................................................................................................186
Śrīla Ācāryadeva preaching śuddha-bhakti in Kolkata and Medinīpura.....................................188
Preaching śuddha-bhakti in Śrī Mathurā, Vṛndāvana, Lukhnow and Kāśī................................188
Śrīla Ācārya Kesarī in Śrī Caitanya Gauḍīya Maṭha, Kolkata..............................................................189
Inauguration of Śrī Vāsudeva Gauḍīya Maṭha in Vāsugrāma, Assam............................................190
Lecture in the law court library and district library of Siūḍī..............................................................191
Entering aprakaṭa-līlā................................................................................................................................................191

Part Four: His Pure Character

A hint of his internal identity ................................................................................................................................197
The inferiority of direct perception...................................................................................................................198
Discussion with the Communist Jyoti Bābū................................................................................................. 200
Śrī Gurudeva and the alms received..................................................................................................................201

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Śrī Gurudeva on the svarūpa of the jīva..........................................................................................................204

Pāñcarātrika guru-paramparā and bhāgavata-paramparā.................................................................210
The guru-paramparā of the com­men­ta­tor [Śrī Baladeva Vidyābhūṣaṇa].............................210
The śiṣya-paramparā of Śrī Baladeva Vidyābhūṣaṇa.......................................................................211
Pāñcarātrika-paramparā and bhāgavata-paramparā......................................................................211
The rasika and bhāvuka bhāgavata...................................................................................................................217
Service to the sampradāya.......................................................................................................................................221
The distinction between the smārta and Vaiṣṇava conceptions........................................................222
A subtle distinction between the ideas of Śrīla Bhaktivinoda Ṭhākura and
Śrīla Sarasvatī Ṭhākura .....................................................................................................................................226
Śrīla Gurupāda-padma’s supra-mundane character and steadfast guru-niṣṭhā.....................229

Part Five: Established Conclusions

The siddhānta propagated by Śrīla Gurupāda-padma............................................................................241
Pramāṇa-tattva.......................................................................................................................................................245
The self-evident Veda is the crest jewel of evidence..........................................................................246
Only Kṛṣṇa is parama-tattva...........................................................................................................................247
Śrī Kṛṣṇa is sarva-śaktimān, the possessor of all potencies........................................................249
Śrī Kṛṣṇa is akhila-rasāmṛta-sindhu, the ocean of all ambrosial mellows..........................252
The jīva is the vibhinnāṁśa-tattva of Śrī Hari......................................................................................255
Deliberation on the jīva who is under the influence of māyā
in the conditioned stage on account of his marginal nature................................................259
The jīva is free from māyā in the liberated state..................................................................................261
The principle of inconceivable difference and non-difference..................................................264
Deliberation on śuddha-bhakti.....................................................................................................................267
Love for Kṛṣṇa is the ultimate objective of the jīva............................................................................272

Part Six: Protecting the Śrī Brahma-Madhva-Gauḍīya Sampradāya

Refutation of pure monism (kevalādvaita-vāda)........................................................................................280
The protection of his sampradāya.......................................................................................................................285
The Śrī Gauḍīya Vaiṣṇava sampradāya is in the line of Śrī Madhva...............................................286
Refutation of the doctrines of the smārta opponents of bhakti........................................................ 300
Eligibility for serving Śrī Śālagrāma.................................................................................................................305
Śrīla Gurupāda-padma on śrī vigraha-tattva.............................................................................................. 306
Refutation of the doctrine: ‘there are as many paths as there are philosophies’.....................311
Refutation of the sahajiyā doctrine....................................................................................................................317
Bheka-praṇālī and siddha-praṇālī.....................................................................................................................320
(1) Bheka-dhāraṇa – the system of conferring bābājī-veśa.........................................................320
(2) Siddha-praṇālī.................................................................................................................................................323

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Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Part Seven: Śrīla Gurudeva and Vaiṣṇava Literature

‘The Life History of Māyāvāda, or the Victory of Vaiṣṇavism’.............................................................331
(1) What is māyāvāda? ........................................................................................................................................331
(2) Is this world false?..........................................................................................................................................332
(3) The means of liberation .............................................................................................................................333
(4) The history of māyāvāda............................................................................................................................335
(5) Advaita-vāda in Satya-yuga ....................................................................................................................336
(6) The evolution of nirviśeṣa advaita-vāda in Treta-yuga ...........................................................336
Vaśiṣṭha ..............................................................................................................................................................336
Rāvaṇa .................................................................................................................................................................336
(7) Advaita-vāda and its transformations in Dvāpara-yuga .........................................................337
Śrī Śukadeva Gosvāmī ...............................................................................................................................337
Kaṁsa ..................................................................................................................................................................337
(8) Advaita-vāda or māyāvāda in Kali-yuga ..........................................................................................338
Ācārya Śaṅkara...............................................................................................................................................339
(9) Nirvāṇa is a false concept ........................................................................................................................339
Śrī Śrī Rādhā-Vinoda-bihārī tattvāṣṭakam....................................................................................................341
Verse 1 .................................................................................................................................................................341
Verse 2 .................................................................................................................................................................347
Verse 3..................................................................................................................................................................348
Verse 4..................................................................................................................................................................350
Verse 5 .................................................................................................................................................................352
Verse 6 .................................................................................................................................................................354
Verse 7 .................................................................................................................................................................355
Verse 8 .................................................................................................................................................................357
Verse 9..................................................................................................................................................................358
Śrī Maṅgala-āratī..........................................................................................................................................................358
Śrīla Prabhupāda āratī...............................................................................................................................................363
Śrī Tulasī parikramā and āratī..............................................................................................................................368
Śrī Caitanya-pañjikā (Śrī Māyāpura-pañjikā)..............................................................................................372
Statements regarding Śrī Gauḍīya-patrikā....................................................................................................374
The nature of Śrī Patrikā...................................................................................................................................374
The circulation period of Sajjana-toṣaṇī and Gauḍīya....................................................................374
The cause of the appearance of Śrī Gauḍīya-patrikā.......................................................................374
The purpose of Śrī Patrikā...............................................................................................................................375
The connection of various ethics with Śrī Gauḍīya..........................................................................375
Dharma is India’s prestige and the bestower of peace.....................................................................376
The language of Śrī Patrikā.............................................................................................................................376

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Statements about Śrī Bhāgavata-patrikā, 5 June 1955............................................................................376

History.........................................................................................................................................................................376
Eternality....................................................................................................................................................................377
‘Śrī’ and ‘Patrikā’....................................................................................................................................................377
National language.................................................................................................................................................378
The Hindi language..............................................................................................................................................378
The usage of language.......................................................................................................................................378
Jurisdiction of the national language........................................................................................................378
Request........................................................................................................................................................................379
Literature on śuddha-bhakti published, written or edited by oṁ viṣṇupāda
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja..................................................................379

Part Eight: His Legacy

Disciples and god-brothers of oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna Keśava
Gosvāmī Mahārāja to whom he bestowed tridaṇḍa-sannyāsa and bābājī-veśa.................383
Parikramās organised by Śrīla Ācārya Kesarī ............................................................................................384
Śuddha-bhakti preaching centres established by Śrīla Ācārya Kesarī..........................................384
Maṭhas established by the Samiti after Śrīla Ācārya Kesarī’s disappearance...........................385
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s Upadeśāvalī ........................................385

Appendix
Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja......................................................................391
Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja...................................................................................................393
Śrī Śrīmad Bhaktivedānta Vāmana Gosvāmī Mahārāja..........................................................................395
Śrī Śrīmad Bhaktivedānta Trivikrama Gosvāmī Mahārāja...................................................................397
Śrī Śrīmad Kṛṣṇadāsa Bābājī Mahārāja...........................................................................................................399
Śrī Sanātana dāsa Adhikārī (Śrī Śrīmad Bhaktivedānta Muni Mahārāja)...................................401
Śrī Śrīmad Bhakti Pramoda Purī Gosvāmī Mahārāja..............................................................................403
About the Author Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja...............................405
Index of Quoted Verses............................................................................................................................................. 409

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The Publishing Team of the Second Edition

Translation Fidelity Check: Śānti dāsī

Translation Fidelity Check Assistance: B. V. Dāmodara Mahārāja, Vraja-sundarī dāsī
Translation Consultants: B. V. Tīrtha Mahārāja, B. V. Viṣṇu-daivata Mahārāja, Umā Dīdī,
Amala-kṛṣṇa dāsa, Mādhava-priya dāsa, Pūrṇimā dāsī, Vijaya-kṛṣṇa dāsa
English Editors: Vaijayantī-mālā dāsī, Vicitri dāsī
Proofreaders: Jānakī dāsī, Sanātana dāsa, Sulatā dāsī
Reader Feedback: Kastūrī dāsī, Paṇḍitā dāsī, Vāsantī dāsī
Layout: Kṛṣṇa-kāruṇya dāsa
Cover design: Vasānta dāsa
Acknowledgements: Ānitā dāsī, Rādhikā dāsī (Uzbekistan), Vraja-kiśorī dāsī, Vṛndāvana-vilāsīnī dāsī

www.mygvp.com

We are grateful to all who kindly donated towards the printing of this book, especially
B. V. Śrauti Mahārāja, Manohara dāsa & Manmohini dāsī, Śyamohana dāsa & Damayanti dāsī,
Rishi Kumara dāsa Bhalla & Jaya Śrī dāsī Bhalla, and
Jagannātha dāsa (Fiji), in memory of his good wife, Kṛṣṇa-līlā dāsī.
 Introduction
(translated from the Hindi edition)

T oday I am most pleased that we have

published the biography of paramārādhya
nitya-līlā-praviṣṭa oṁ viṣṇupāda aṣṭottara-śata
consequently he dedicated his every breath to
fulfil his guru’s innermost desire. In this regard
he received all kinds of help from many of his
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī, godbrothers, among whom Śrīmad Bhaktivedānta
along with his tattva-siddhānta, or philosophical Svāmī Mahārāja is foremost. Śrī Śrīmad Bhakti
conceptions, and instructions. There was a great Prajñāna Keśava Gosvāmī awarded sannyāsa to
need for this important book to be published. Śrīmad Bhaktivedānta Svāmī Mahārāja. In this
At the present, the preaching of harināma- way he encouraged and inspired him to become
saṅkīrtana is increasing everywhere by the an outstanding world preacher of śuddha-bhakti
efforts of the disciples and grand-disciples of and nāma-saṅkīrtana in modern times.
jagad-guru Śrīla Bhaktisiddhānta Sarasvatī By my gurudeva’s causeless compassion and
Gosvāmī Prabhupāda. Śrī Śacīnandana inspiration, I am also making a slight endeavour
Gaurahari, resplendent with the bhāva of Śrī to fulfil his innermost desire by preaching the
Rādhā, is the most magnanimous form of message of Gaurasundara throughout the world.
Vrajendra-nandana Śrī Kṛṣṇa. To fulfil His Any success I am achieving is only due to his
long-lost desire, the Seventh Gosvāmī, Śrīla unique mercy, as I am an insignificant person
Saccidānanda Bhaktivinoda Ṭhākura, re- in all respects. Seeing this, all faithful people,
established the flow of bhāgīrathī-bhakti, just at home and abroad, are very eager to learn
as Bhagīratha Mahārāja brought Bhāgīrathī about the divine supra-mundane character,
Gaṅgā to Earth. Śrīla Bhaktivinoda Ṭhākura life-story and speciality of the conceptions of
predicted that the mahāpuruṣa Śrīla Prabhupāda the mahāpuruṣa Śrī Śrīmad Bhakti Prajñāna
and all his followers would be responsible for Keśava Gosvāmī. These people have repeatedly
spreading Śrī Caitanya Mahāprabhu’s viśuddha- requested me to publish his biography. Many of
bhakti, supremely pure devotion, and harināma- my respectable godbrothers have also requested
saṅkīrtana throughout the entire world. My me to do this, but I had to postpone the project
most worshipful Śrīla Gurupāda-padma was because I was busy with other service, and I also
especially favoured by Śrīla Prabhupāda and had some problems with my health.

xv
 Thirteen years ago, in 1985, my godbrother requested Śrīla Gurudeva’s younger brother,
pūjyapāda parivrājakācārya Śrī Śrīmad Śrī Pulina Vihārī Guhaṭhākurtā, to write a
Bhaktivedānta Vāmana Gosvāmī Mahārāja, who is booklet about Śrīla Gurudeva’s life beginning
the President and ācārya of Śrī Gauḍīya Vedānta with his childhood until the time he joined the
Samiti and devoted to transcendental knowledge, maṭha. This he did, and on the request of our
compiled in Bengali Śrī Śrīmad Bhakti Prajñāna godbrothers, Śrī Yāminīkānta dāsa (MEBT),
Keśava Gosvāmī, which is an account of his life, Jīraṭa High School’s very able principal, wrote
tattva-siddhānta and teachings. This book is Śrīla Gurudeva’s biography in Bengali poetry
based on paramārādhyatama Śrīla Gurupāda- based on this booklet. Śrī Yāminīkānta dāsa also
padma’s articles, essays, poems and writings, included some details about Śrīla Gurudeva’s life
which were published in the daily Nadiyā- in Caitanya Maṭha and the later inauguration of
prakāśa, and the weekly and monthly Śrī Gauḍīya Śrī Gauḍīya Vedānta Samiti. Pūjyapāda Vāmana
and Śrī Gauḍīya-patrikā. In this book he has Mahārājajī took help from this for his biography
very briefly described Śrīla Gurupāda-padma’s on Śrīla Gurudeva. These books are primary
supra-mundane life story and the speciality of his materials for this present edition, together with
conceptions. This is extremely beneficial for those my own notebook and memories. I personally
who speak Bengali, but does not benefit the vast heard from Śrīla Gurudeva’s mouth the many
numbers of faithful people who speak Hindi. Its incidents from his own life and from the lives of
absence has been a source of distress for a long Śrīla Prabhupāda, Śrīla Gaura-kiśora dāsa Bābājī
time. I pray at the lotus feet of my godbrothers Mahārāja and Śrī Vaṁśīdāsa Bābājī Mahārāja.
and especially at the lotus feet of Śrīla Gurupāda- I have divided Śrīla Gurudeva’s biography into
padma, who is an ocean of compassion, to infuse eight parts. The faithful readers may carefully
the necessary power in my heart to be able to read the different subject matters in this book
successfully present his life story in Hindi. and judge the results for themselves.
I had the grand opportunity to stay with My humble prayer at Śrīla Gurupāda-padma’s
Śrīla Gurupāda-padma and personally perform lotus feet is that he may shower abundant kindness
all kinds of sevā from 1945 until 1968 when upon all who helped bring forward this valuable
he entered aprakaṭa-līlā. I travelled extensively book and engage them in his confidential service.
with him and heard his lectures, his debates on
On the occasion of the appearance day
śāstra with opposing parties, his discussions, and
of Śrī Śrīla Bhakti Prajñāna
questions and answers, and kept notes on all of
Keśava Gosvāmī Mahārāja,
these. I was never silent; I was always discussing
Samvat 2055 (3 February 1999)
different topics with him and with great humility
enquiring about deep and confidential subjects. I
An aspirant for a particle of mercy
recorded all these in my notebook, and they have
of Śrī Hari, Guru and Vaiṣṇavas,
been inscribed in my heart. These exchanges with
him proved very useful for me.
Tridaṇḍi Bhikṣu
While we were living in Śrī Uddhāraṇa
Śrī Bhaktivedānta Nārāyaṇa
Gauḍīya Maṭha in Chuṅchurā, we repeatedly

xvi
 Part One:
Family Lineage
 Bhāgavata guru-paramparā

F or the welfare of the world, the supremely

merciful Śrī Bhagavān and His dear
associates descend, bringing the gifts of their
vāda) or impersonalism (māyāvāda). In its
place, the ācāryas have established the authentic
and transcendental bhagavat-tattva, which
instructions according to the needs of the times. establishes para-brahma as endowed with all
These personalities drive out all atheists and transcendental qualities (saviśeṣa), possessing all
their conceptions, which are averse to dharma, energies (sarva-śaktimān), and who is the em­
by establishing sanātana-dharma in the form of bodiment of all spiritual mellows (rasa-svarūpa).
śuddha-bhakti, the means for the living entities Foremost among these followers of Śrī
to attain their eternal welfare. Gaurasundara is the most worshipable ācārya
In the present age, which is under the kesarī pāṣaṇḍa-gajaika-siṁha oṁ viṣṇupāda
powerful influence of Kali, Śrī Gaurasundara, aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna Keśava
the munificent incarnation of Kali-yuga, saves Gosvāmī Mahārāja, the lion-like preceptor who
the fallen souls by bestowing prema, divine love destroys the elephants of atheism.
of God, which had not been given previously. Śacīnandana Gaurahari, who is Śrī Kṛṣṇa
His followers, who are directly in the line of Śrī Himself possessing the specialties of all the
Svarūpa Dāmodara and Rūpa Gosvāmī, have previous incarnations and radiant with the mood
appeared on this Earth as Śrī Gaurasundara’s and lustre of Śrīmatī Rādhikā, appeared five
potencies, playing the role of preceptors, or hundred years ago, together with His personal
ācāryas, who immerse the ignorant living associates. In a very short time, through the pro­
entities, intoxicated by materialism, in pure love cess of nāma-saṅkīrtana, or the congregational
of God (śuddha-prema-dharma). chanting of the holy names, Śrī Gaurahari spread
By the desire of Śrī Bhagavān, these bhakti-rasa, the mellows of pure devotion,
preceptors use infallible scriptural evidence throughout the entire world. In order to fulfil the
and irrefutable logic to thoroughly demolish the Lord’s innermost desire, His dear associate, Śrīla
non-Vedic doctrine of Śrī Śaṅkara Ācārya. This Rūpa Gosvāmī, revealed pure bhakti-rasa in his
philosophy, which is known as brahma-vāda, Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi and
describes the Supreme Absolute Truth (para- other texts.
brahma) as featureless (nirviśeṣa) and without Recently, jagad-vareṇya aṣṭottara-śata Śrī
potencies (niḥśaktik). It is a concealed form of Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī
Buddhism (bauddha-vāda), monism (advaita- Prabhupāda, respected throughout the world as

3
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

extraordinary transcendental character of

Bhagavān’s devotees when, by their grace, they
display their character in the pure heart of a
person devoted to the service of the Lord.

yasya deve parā bhaktir

yathā deve tathā gurau
tasyaite kathitā hyarthāḥ
prakāśante mahātmanaḥ
Śvetāśvatara Upaniṣad (6.23)

All the hidden meanings of the Śrutis are

revealed only in the heart of that great
soul who has the highest transcendental
devotion towards Śrī Bhagavān and also His
representative, śrī gurudeva.

Adhokṣaja-vastu (transcendental reality)

has no birth or death and no father or mother;
the crown jewel of the ācāryas in the line of Śrīla this is true of Vaiṣṇavas as well. They are not
Rūpa Gosvāmī, powerfully inundated the whole subject to birth and death, nor do they belong
planet with a wave of pure bhakti. Oṁ viṣṇupāda to any worldly family, caste or order of life. In
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī is this world the Vaiṣṇavas’ material situations are
also the foremost among the mahāpuruṣas, or only a performance of manifest (prakaṭa) and
great, perfected personalities, who sincerely and unmanifest (aprakaṭa) pastimes. By the desire
selflessly contributed to spreading the teachings of Śrī Bhagavān, Vaiṣṇavas appear in this world
of Śrīla Prabhupāda. in a particular family, or lineage, but the śāstras
Real knowledge of transcendental matters can forbid us to think that they have a material origin.
never be obtained through the material senses,
for the Supreme Lord, devotion and the devotee arcye viṣṇau śīlā-dhīr-guruṣu nara-matir
are all beyond the purview of sense perception. vaiṣṇave jāti-buddhir
In this world one may be able to describe the viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane
character of literary, historic, political, munificent pāda-tīrthe ’mbu-buddhiḥ
or moral personalities, along with their identity śrī-viṣṇor-nāmni mantre sakala-kaluṣa-he
and circumstances of birth. However, it is not śabda-sāmānya-buddhir
possible to describe with the material senses the viṣṇau sarveśvareśe tad-itara-sama-dhīr-
character of the Supreme Lord’s devotees, for yasya vā nārakī saḥ
they are perceived purely by their own mercy.
Padma Purāṇa
We can only understand something about the

4
 Part
His Life and Teachings one

“ Transcendental knowledge
which is received through the
bhāgavata guru-paramparā is the
real identity of the Vaiṣṇavas. ”
One becomes a resident of hell if he thinks
the deity to be mere stone; gurudeva to be
an ordinary human being; the Vaiṣṇavas
to belong to some caste; the water which
has washed the lotus feet of Viṣṇu or the
Vaiṣṇavas to be ordinary water; the mantra
and holy names of Viṣṇu, which destroy all
sins, to be ordinary sounds; and the Supreme
Lord Viṣṇu to be equal to the demigods.

Therefore, according to the transcendental

scriptures, those who attempt to determine a
Vaiṣṇava’s birth, family, caste, etc., in the material Bhakti Prajñāna Keśava Gosvāmī Mahārāja,
world are fools, hypocrites and offenders to has personally described his own Vaiṣṇava
that Vaiṣṇava. The sātvata-śāstras prohibit family succession in Gauḍīya Gīti-guccha,
such considerations for Vaiṣṇavas: “na karma- the songbook that he compiled and edited. He
bandhanaṁ janma vaiṣṇavānāṁ ca vidyate – describes it following in the footsteps of Śrī Kavi
Vaiṣṇavas are not under the jurisdiction of birth Karṇapūra, Śrī Baladeva Vidyābhūṣaṇa and Śrī
and karma” (Padma Purāṇa). Bhaktisiddhānta Sarasvatī Ṭhākura.
Śruti1, Smṛti2 and the spotless Purāṇa, Śrīmad- śrī-kṛṣṇa-brahma-devarṣi
Bhāgavatam, state the indisputable definition of bādarāyaṇa-saṁjñakān
a Vaiṣṇava family lineage: it is firmly established śrī-madhva-śrī-padmanābha-
in the meaning of the transcendental knowledge śrīman-nṛhari-mādhavān
of the Vedas (āmnāya), in other words, in the
teachings of the bhāgavata guru-paramparā. My akṣobhya-jayatīrtha-
most worshipful Śrīla Gurupāda-padma, Śrī Śrīmad śrī-jñānasindhu dayānidhīn
śrī-vidyānidhi-rājendra-
1 Editor: Śruti: infallible knowledge which was received
jayadharmān kramādvayam
by Brahmā or by the great sages in the beginning of
creation and which descends in disciplic succession puruṣottama-brahmaṇya-
from them; the original four Vedas and the Upaniṣads.
vyāsatīrthāṁś ca saṁstumaḥ
2 Editor: Smṛti: the supplementary Vedic literature,
which includes the six Vedāṅgas, the dharma-śāstras, tato lakṣmīpatiṁ-śrīman-
Purāṇas and the Itihāsas. mādhavendrañca bhaktitaḥ

5
Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Sārvabhauma Śrīla Jagannātha dāsa Bābājī Mahārāja Saccidānanda Śrīla Bhaktivinoda Ṭhākura

tacchiṣyān śrī-śvarādvaita-nityānandān tasya priyottamaḥ

jagad-gurūn devamīśvaraśiṣyaṁ śrīlaḥ sevāparo narottamaḥ
śrī-caitanyañca bhajāmahe śrī-kṛṣṇa- tadanugata-bhaktaḥ
premadānena yena nistāritaṁ jagat śrī-viśvanāthaḥ saduttamaḥ

mahāprabhu-svarūpa- tadāsaktaś ca gauḍīya-

śrī-dāmodaraḥ priyaṁ karaḥ vedāntācārya-bhūṣaṇam
rūpa-sanātanau dvau ca vidyābhūṣaṇapāda-śrī-
gosvāmi-pravarau prabhu baladevasadāśrayaḥ

śrī-jīvo raghunāthaśca vaiṣṇava-sārvabhaumaḥ

rūpapriyo mahāmatiḥ śrī-jagannātha-prabhustathā
tatpriyaḥ kavirāja- śrī-māyāpura-dhāmnastu
śrī-kṛṣṇadāsa-prabhurmataḥ nirdeṣṭā sajjana-priyaḥ

6
 Part
His Life and Teachings one

Mahā-bhāgavata Śrīla Gaura-kiśora dāsa Bābājī Mahārāja Jagad-guru Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda

śuddha-bhakti-pracārasya devo ’sau paramo haṁso

mūlībhūta ihottamaḥ mattaḥ śrī-gaura-kīrttane
śrī-bhakativinodo devastat pracārācārakaryeṣu
priyatvena viśrutaḥ nirantaraṁ mahotsukaḥ

tadabhinna-suhṛdavaryo hari-priya-janairgamya
mahābhāgavatottamaḥ oṁ viṣṇupādapūrvakaḥ
śrī-gaura-kiśoraḥ sākṣād śrī-pādo bhaktisiddhānta
vairāgyaṁ vigrahāśritam sarasvatī mahodayaḥ

māyāvādi-kusiddhānta- sarve te gauravaṁśyāś ca

dhvāntarāśi-nirāsakaḥ paramahaṁsa-vigrahāḥ
viśuddha-bhakti-siddhāntaiḥ vayañca praṇatā
svāntaḥ padmavikāśakaḥ dāsāstaducchiṣṭa grahāgrahāḥ

7
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Bhāgavata-paramparā
[by Śrī Bhaktisiddhānta Sarasvatī Ṭhākura]

kṛṣṇa haite catur-mukha, haya kṛṣṇa-sevonmukha,

brahmā haite nāradera mati
nārada haite vyāsa, madhva kahe vyāsa-dāsa,
pūrṇaprajña padmanābha gati

nṛhari-mādhava-vaṁśe, akṣobhya-paramahaṁse,
śiṣya boli’ aṅgīkāra kare
akṣobyera śiṣya jaya-tīrtha nāme paricaya,
tāṅra dāsye jñānasindhu tare

tāhā haite dayānidhi, tāṅra dāsa vidyānidhi,

rājendra haila tāṅhā haite
tāṅhāra kiṅkara jaya-dharma nāme paricaya,
paramparā jāna bhāla mate

jayadharma-dāsye khyāti, śrī-puruṣottama yati, śrī-vārṣabhanavī-varā, sadā sevya-sevā-parā,

tāhā ha’te brahmaṇya-tīrtha sūri tāṅhāra dayita-dāsa nāma
vyāsatīrtha tāṅra dāsa, lakṣmīpati vyāsa-dāsa, ei saba harijana, gaurāṅgera nija-jana,
tāhā haite mādhavendra-purī tāṅdera ucchiṣṭe mora kāma

mādhavendra-purī-vara, śiṣya-vara śrī-īśvara, auA

nityānanda śrī-advaita vibhu
īśvara-purīke dhanya, karilena śrī-caitanya, Śrī Kṛṣṇa is the original jagad-guru of the
jagad-guru gaura mahāprabhu Śrī Brahma-Madhva-Gauḍīya Vaiṣṇava
guru-paramparā. It was He who transmitted
mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya, the science of pure devotion, or śuddha-
rūpānuga janera jīvana bhakti, to the heart of the four-headed Śrī
viśvambhara priyaṅkara, śrī-svarūpa dāmodara, Brahmā. Śrī Brahmājī, in turn bestowed this
śrī-gosvāmī rūpa-sanātana knowledge on Śrī Nārada, who gave it to Śrī
rūpa-priya mahājana, jīva raghunātha hana, Vedavyāsa. Vedavyāsajī accordingly passed
tāṅra priya kavi kṛṣṇadāsa on the knowledge in the line of paramparā to
kṛṣṇadāsa-priya-vara, narottama sevā-para, Śrī Madhvācārya. It was then imparted from
jāṅra pada viśvanātha āśa guru to disciple in this order: Śrī Padmanābha,
Śrī Nṛhari, Śrī Mādhava, Śrī Akṣobhya, Śrī
viśvanātha bhakta-sātha, baladeva jagannātha, Jayatīrtha, Śrī Jñānasindhu, Śrī Dayānidhi, Śrī
tāṅra priya śrī-bhaktivinoda Vidyānidhi, Śrī Rājendra, Śrī Jayadharma, Śrī
mahā-bhāgavata-vara, śrī-gaura-kiśora-vara, Puruṣottama Tīrtha, Śrī Brahmaṇya Tīrtha,
hari-bhajanete jāṅra moda Śrī Vyāsa Tīrtha and Śrī Lakṣmīpati Tīrtha

8
 Part
His Life and Teachings one

“ This bhāgavata guru- Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura,

who flooded the entire universe with the flow
paramparā, beginning from of prema-bhakti, as it was practised and taught
jagat-pitā Śrī Kṛṣṇa and by Śrī Caitanya Mahāprabhu. Among Sarasvatī
extending to Śrīmad Ṭhākura’s beloved disciples, the foremost
is jagad-guru Śrīla Bhakti Prajñāna Keśava
Bhaktisiddhānta Prabhupāda, Gosvāmī Mahārāja. These Vaiṣṇavas are all Śrī
is Śrīla Bhakti Prajñāna Hari Gaurasundara’s dear associates and it is
Keśava Gosvāmī Mahārāja’s our desire to honour their remnants.

only family lineage. ” auA

Ācārya, who was the guru of Śrī Mādhavendra This bhāgavata guru-paramparā, beginning
Purī. Śrī Mādhavendra Purī’s disciples were from jagat-pitā Śrī Kṛṣṇa and extending to
Śrī Īśvara Purī, Śrī Nityānanda Prabhu and Śrīmad Bhaktisiddhānta Prabhupāda, is Śrīla
Śrī Advaita Ācārya. Jagad-guru Śrī Gaurāṅga Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s only
Mahāprabhu made Śrī Īśvara Purī very family lineage.
fortunate by accepting the shelter of his lotus Our most worshipful Śrīla Gurudeva humbly
feet. Śrī Caitanya Mahāprabhu’s beloved Śrī revealed his own identity during the Navadvīpa-
Svarūpa Dāmodara followed in the line, and dhāma parikramā of 1948. Grief-stricken and
was succeeded by His dear Śrī Rūpa Gosvāmī crying in great separation at jagad-guru Śrīla
and Śrī Sanātana Gosvāmī. Śrī Jīva Gosvāmī Bhaktisiddhānta Sarasvatī Prabhupāda’s samādhi
and Śrī Raghunātha dāsa Gosvāmī accepted in Māyāpura, Śrīla Gurudeva said, “Svayam
the shelter of Śrī Rūpa’s lotus feet. The object Bhagavān Śrī Kṛṣṇa is supremely merciful. Śrī
of mercy of these two was Śrī Kṛṣṇadāsa Gaurasundara, non-different from Śrī Kṛṣṇa, is
Kavirāja Gosvāmī. also supremely merciful. Śrī Nityānanda Prabhu
Śrīla Kavirāja Gosvāmī’s beloved disciple is the deity of mercy personified, and Śrīman
was Narottama, and Narottama dāsa Ṭhākura’s Mahāprabhu’s associates, the six Gosvāmīs,
disciple was Śrī Viśvanātha Cakravartī are also causelessly merciful. These things I
Ṭhākura. Śrī Cakravartī Ṭhākura’s object of have heard. Without doubt I was present in one
mercy was Śrī Baladeva Vidyābhūṣaṇa, who was form or another during their time, but no one
followed in line by sārvabhauma Jagannātha bestowed mercy upon me, because they knew
dāsa Bābājī Mahārāja. Śrīla Bhaktivinoda me to be extremely heinous and sinful. But Śrīla
Ṭhākura accepted the shelter of Śrī Jagannātha Prabhupāda pulled me up by my hair. I am a
dāsa Bābājī’s lotus feet. Śrīla Bhaktivinoda fallen wretch and a staunch materialist with an
Ṭhākura’s dear-most disciple was mahā- uncontrolled nature, but he has placed me as a
bhāgavata Śrī Gaura-kiśora dāsa Bābājī. Śrī particle of dust at his lotus feet. He who, due to
Gaura-kiśora dāsa Bābājī’s object of love was his causeless mercy, is even more exalted than the
Śrī Vārṣabhānavī-dayita dāsa jagad-guru Śrī Lord Himself, has today made me his own.”

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Describing his family tree in this speech, different from Baladeva Prabhu; and Their dear-
paramārādhya Śrī Gurudeva refers to his most associate, jagad-guru Śrīla Bhaktisiddhānta
relationship with jagat-pitā Śrī Kṛṣṇa; Śrī Sarasvatī Prabhupāda. Nowhere did he mention
Śacīnandana Gaurahari; the akhaṇḍa guru- his material family lineage.
tattva Śrī Nityānanda Prabhu, who is non-

Appearance

O ṁ viṣṇupāda Śrī Śrīla Bhakti Prajñāna Keśava

Gosvāmī Mahārāja took his birth on 24
January 1898, Māghī-kṛṣṇa-tṛtīyā, in a respected
the directions with light. His father’s name was
Śrīyuta Śaratcandra Guhaṭhākurtā and his
mother’s name was Śrīyutā Bhuvana-mohinī-
and wealthy Vaiṣṇava family in the Guhaṭhākurtā devī. Śrīyuta Śaratcandra Guhaṭhākurtā was
dynasty in the renowned village of Vānarīpāḍā, religious, truthful, munificent, humble, and
within the Variśāla district of East Bengal above all, a devotee of the Supreme Lord. He had
(present-day Baṅgladeśa). This Guhaṭhākurtā a gentle disposition and never became angry.
lineage was celebrated for having produced Although he held a high government post in the
many eminent Vaiṣṇava saints, prominent law courts, he never once accepted a bribe. His
scientists, government officials and scholars. qualities charmed everyone in the courts, from
He appeared as a divine child, illuminating all the highest-ranking person to the lowest.

10
 Part
His Life and Teachings one

“ Some day in the future this boy

Everyone became happy when the transcen­
dental infant mahāpuruṣa (great soul) appeared
will be a famous transcendental in the home of this virtuous and prosperous
and brilliant mahāpuruṣa... ” couple. The newborn child had effulgent eyes and
a beautiful physique endowed with all auspicious
Śrī Guhaṭhākurtāji was an initiated disciple of signs. This vision of his beauty enchanted the
the well-known saint, Śrī Vijaya-kṛṣṇa Gosvāmī, elder men and women of the neighbourhood,
of the Advaita parivāra3. Śrī Vijaya-kṛṣṇa inspiring them to praise and bless both the
Gosvāmī had formerly been a renowned siddha- parents and the child. Seeing the baby’s golden-
yogī, but after hearing about śuddha-bhakti toned limbs and splendorous, fair, moon-like
as preached and practised by Śrī Caitanya face, people started to call him ‘Jonā’, which is
Mahāprabhu, he became attracted to Vaiṣṇavism. short for jyotsnā, or moonbeam.
Thus, Śrī Guhaṭhākurtā was also a staunch The renowned astrologers of the area were
follower of Vaiṣṇavism. He regularly studied amazed upon seeing the auspicious zodiac
Śrīmad Bhagavad-gītā, Śrīmad-Bhāgavatam, sign (rāśi ), lunar mansion (nakṣatra), lunar
Śrī Caitanya-caritāmṛta and other devotional day (tithi ), particular time (vāra) and so forth
literature, and he daily practised the various in the chart, for the time of birth of this child.
aspects of bhakti such as harināma-kīrtana, With great attention they advised Śrī Śarat Bābū
japa, pūjā and meditation. Municipal magistrates, to take special care of the child’s upbringing.
judges, eminent lawyers and respected and They prophesied, “Some day in the future this
learned persons in the community came to his boy will be a famous transcendental and brilliant
home to hear his explanations of the Gītā and mahāpuruṣa. According to his horoscope, this
other religious texts. boy will become bhakti-prajñāna, an eminent
Śrī Gurudeva’s mother, Śrīyutā Bhuvana- scholar of devotional scriptures. He will also be
mohinī-devī, belonged to a family of landholders. a brahmacārī-sannyāsī and an ācārya. He will
She was respected as a wealthy and highly learned be brave, wealthy, renounced, a conqueror of
woman who was dedicated to morality, and was the senses, tolerant, steady-minded, munificent
very serious and thoughtful. She was skilled and a topmost religious mahāpuruṣa. He will
in all kinds of work, and in her father-in-law’s have a tall, beautiful body possessing exquisite
house, she was responsible for housekeeping as qualities.”
well as all the tasks related to the land. On the Later, the predictions of those astrologers
one hand, Bhuvana-mohinī-devī was a veritable were supported by Śrī Vaikuṇṭhanātha Mahodaya,
deity of motherly affection and compassion. On the famous astrologer of Narmā, a village within
the other hand, she was a strict matriarch for the Medinīpura district. He was astonished to
her sons and subordinates. She would use her see Śrī Gurudeva’s horoscope and with delight
great expertise to smooth out and solve all the he wrote, “This person took birth at the moment
extremely complicated problems related to the when all the stars were in auspicious positions
land. (yogas). Additionally, the inner state of Jupiter
3 Editor: the disciplic succession of Śrī Advaita Ācārya is present in the middle part, which will begin to

11
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

give good results from the age of four years and the unparalleled jagad-guru Śrīla Sarasvatī
three months. After that, a rāja-yoga is indicated Prabhupāda.”
which denotes inexhaustible, miraculous service The scholars and astrologers named the
to Bhagavān Śrī Kṛṣṇa, the controller of Vidhātā baby Śailendranātha Guhaṭhākurtā, but he was
(Brahmā), who controls the destiny of the living popularly known as Jonā. The respected Śrī Śarat
beings. This signifies that he will be the vehicle Bābū called his dear son Janārdana. Later on the
for the flow of inconceivable potency of pure boy became known as Vinoda-bihārī. Seeing the
Vaiṣṇavas that will bring inner realizations to astonishing transcendental beauty of her son and
the bewildered jīvas. This day will come soon. thinking it too good to be true, Śrīyutā Bhuvana-
Additional reflections are not required. In a mohinī was constantly fearful that the boy would
short time countless pure Vaiṣṇavas will live a short life. She always prayed intensely to the
come together to praise the limitless glory of Lord to grant her son a long life.

Childhood

T here is a proverb, “Coming events cast their

shadows before them.” Even from early
childhood remarkable events occurred in Śrī
In the future, this child would become the
founder-ācārya of Śrī Gauḍīya Vedānta Samiti
and would fulfil the Lord’s and His devotees’
Gurudeva’s life. Once, his affectionate mother innermost desire. He would become renowned
was visiting Dūdhal, her father’s village. She throughout the world as Śrī Bhakti Prajñāna
gave the baby a full-body oil massage, put him to Keśava Gosvāmī Mahārāja, a preacher of the pure
sleep in the morning sunshine in the courtyard, vaiṣṇava-dharma and pure bhakti as practised
and then busied herself nearby with household and taught by Śrīman Mahāprabhu.
chores. Suddenly, a big eagle caught the tiny baby From his very childhood, Vinoda-bihārī
in its talons and flew into the sky. Seeing this, the began to attract everyone with his transcendental
mother screamed, neighbours started shouting, qualities. Women and men, young and old, all
and everyone began to chase the huge bird. Near loved him dearly. Śrī Śaratcandra Mahodaya took
the village was a pond in which large pieces of his son to temples, āśramas, religious assemblies
betel nut bark were floating like little boats. For and any place where discourses on Śrī Caitanya-
some reason – who can tell why? – the eagle flew caritāmṛta, Śrīmad-Bhāgavatam or the Gītā
down and slowly placed the child on the boat- were being held. Vijaya-kṛṣṇa Gosvāmī also
like bark. Seeing this, the people came running, had an āśrama in the village Vānarīpāḍā, and
lifted the boy from the water, and put him in Śrī Śarat Bābū was the object of love for all of
his mother’s lap. The mother, who was almost Vijaya-kṛṣṇa Gosvāmī’s disciples. He had the
unconscious, again returned to life. Everyone qualities of a sādhu and was extremely good-
concluded that this was not an ordinary child natured. Bhuvana-mohinī-devī was truthful,
and that Bhagavān had sent him for some special bright, altruistic, dedicated to morality, and above
purpose. all an ideal religious and learned woman. In this

12
 Part
His Life and Teachings one

way, the boy’s upbringing began in a religious wretched and distressed, and their organization
atmosphere. quickly became well-known.
By the time Vinoda-bihārī was eight years One day Vinoda returned home from school late
old, his family had moved to the district of in the evening. His anxious mother was standing
Noyākhali and his father was employed in the at the entrance of the house waiting for him with
Court of Lakṣmīpura. It was at this time that Śrī a stick in her hand. Bhuvana-mohinī-devī, the
Śarat Bābū left this world. He had made suitable forceful daughter of land barons, was strict with
arrangements for his sons’ education while he her children. As soon as Vinoda-bihārī entered
was present, but after he passed away, Bhuvana- the house, she grabbed his hand and angrily
mohinī-devī had to face the entire responsibility demanded, “Where have you been? Tell me! You are
of the children’s upbringing and education. becoming independent, wandering around here
While his father was alive, Vinoda-bihārī and there at night in the company of street children.
had studied at the National School in Noyākhalī, I do not want this. Where were you? Speak up!”
which offered both academic education and The boy stood calm and silent, completely
vocational training. In addition to his textbook without fear. When his mother again demanded
studies, Vinoda-bihārī took a great interest in an answer, he replied in a serene voice, “Some
craftsmanship. The bench, stool and table he of us students have established a charitable
made in school were used in his home for a long organization that serves the destitute, helpless,
time. After his father’s demise, he returned to his poor and sick in a variety of ways. You give
paternal village of Vānarīpāḍā and enrolled at the me money for snacks and I use it to help these
local secondary school. During this period, the people. We also go from house to house, begging
foundation stone was laid for the development of food and clothing for them. Today a destitute,
his learning and multifarious talents. childless woman was suffering from cholera.
During those days, social service was After collecting money, we arranged for her to
acknowledged as an essential element in the get medical treatment and a good diet. I have
building of character in a student, its ultimate spent the whole day up until now doing this,
aim being human welfare through ethical and I haven’t even bathed or eaten. Now this old
endeavours. Vinoda-bihārī was an exceptionally woman is beginning to recover. That is what I
brilliant student with an incomparable ability for have been doing the whole day.” As soon as his
organization. His managerial skills always reflected mother heard this, the stick fell from her hands
high standards of religion, justice and morality. and her eyes filled with tears. Unable to utter a
At that time the community had no organization word, she embraced her son with both arms, and
to help the poor and sick. Together with many promised that in the future she would never again
enthusiastic youths, Vinoda-bihārī established a try to discipline him. What mother would not feel
society which cared for the poor and the sick free herself successful to have given birth to such
of charge, even those with contagious diseases. a child? In the future that same boy, seeing the
Destitute people were offered various forms of living entities caught in the grip of māyā, would
aid, including food and clothes. The young men accept sannyāsa and make a promise to free the
involved were generous and compassionate to the jīvas from that bondage forever.

13
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Student life, protection of the properties

and the beginning of spiritual life

V inoda-bihārī’s mother gave him the full

responsibility of dealing with their tenants
while he was only in the eighth grade. Expertise
bihārī, who was still in high school, became a
revolutionary leader. He took part in preparing
a revolt against the British rule, but as he was
in legal matters and administration is not usually hiding in the jungles, the police were unable to
apparent in one so young. However, Vinoda-bihārī apprehend him.
was honoured and renowned among the tenants Even while this was going on, Vinoda-bihārī
for his intelligence, generosity, mercifulness and still passed the entrance examinations for
his subtle feel for justice. Uttarapāḍā College near Kolkata. After studying
In high school, Śrī Vinoda-bihārī studied there for one year, he shifted to Daulatapura
statistics, and then went on to study science College. There, he astonished the principal and
in college. He was skilled in all kinds of sports, professors with his explanations of the difficult
especially football, and he was the captain of the and complicated philosophical verses of Śrī
football squad as well as other teams and clubs. Caitanya-caritāmṛta. Sometimes he would argue
While in college, Vinoda-bihārī was awarded a with atheistic professors about transcendental
prize every year for outstanding social welfare subject matters, rendering them speechless
work. The headmaster of the college, observing with his irrefutable arguments and scriptural
his organizational ability, outstanding character conclusions.
and his record of social welfare work, kept him in Vinoda-bihārī was gradually developing
his own house and personally tutored him with a taste for hearing Bhagavad-gītā, Śrīmad-
affection. Bhāgavatam, Śrī Caitanya-caritāmṛta and
During this period, Vinoda-bihārī worked other devotional literature, and also for serving
with other students to establish the monthly Śrī Bhagavān and His devotees. Consequently,
magazine, Prasūna. Everyone, students and he was becoming less involved in the godless
teachers alike, praised his poems and essays society. He was losing his attraction for the
that appeared in this magazine. Along with other university’s atheistic education and for receiving
intelligent and influential fellow students, he a degree, and was instead becoming extremely
also established a society for the protection of eager to understand the real nature of the
religious values. It was then that Śrī Vinoda- Supreme Truth. A verse from Śrī Caitanya-
bihārī proclaimed that he would remain a caritāmṛta (Ādi-līlā 9.41) shook his heart:
brahmacārī for the rest of his life.
bhārata-bhūmite haila manuṣya janma yāra
At that time, the non-violent civil disobedience
janma sārthaka kari’ kara para-upakāra
movement under Mahātmā Gāndhī’s leadership
was striving for India’s independence. Not Anyone who has taken a human birth in the
caring for their own lives, people all over India land of India should make his life successful
were joining the struggle for independence. The by striving for the highest benefit of all
student community was also involved and Vinoda- others.

14
 Part
His Life and Teachings one

“ In 1915, Vinoda-bihārī went

with his two aunts for darśana
of jagad-guru Śrīla Prabhupāda
at the time of Śrī Gaura-pūrṇimā...
On that occasion, Vinoda-bihārī
took a firm vow to follow in the
footsteps of this mahāpuruṣa
for the rest of his life. ”
What is the true nature of the soul (ātmā)
and Supersoul (Paramātmā)? How is it possible
to achieve the real success of human life? He
now began to inquire into these transcendental
subject matters.
While Śrī Vinoda-bihārī was residing in
Vānarīpāḍā, he had become close to his two
learned and religious paternal aunts, Śrīyutā Jagad-guru Śrīla Prabhupāda
Sarojavāsinī and Priyatamā-devī. They were
respectively the first and second female lotus feet of Śrīla Prabhupāda on the day of Śrī
disciples of the world-renowned jagad-guru Śrī Gaura-pūrṇimā. Understanding him to be worthy,
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. Prabhupāda accepted him as his dear disciple
Both women were well-versed in bhakti-śāstra and gave him harināma. Now the life of Vinoda
and were accomplished poets and authors. Their became exclusively dedicated to religion.
instructions on bhakti and their devotional lives A few days after Śrī Gaura-pūrṇimā, Śrīla
had a great influence on their nephew. Prabhupāda gave brilliant lectures to the
In 1915, Vinoda-bihārī went with his two aunts remaining group of devotees. It was then that
for darśana of jagad-guru Śrīla Prabhupāda at he expressed his resolve to establish maṭhas on
the time of Śrī Gaura-pūrṇimā. From this first each of the nine islands of Śrī Navadvīpa-dhāma,
darśana onward, Vinoda-bihārī was drawn to to establish other Gauḍīya Maṭhas and centres
Śrīla Prabhupāda and his brilliant teachings. On for preaching śuddha-bhakti in the prominent
that occasion, Vinoda-bihārī took a firm vow to cities of Bengal and throughout India, and to
follow in the footsteps of this mahāpuruṣa for establish a printing press for the printing and
the rest of his life and devote his full energy to distribution of transcendental periodicals, which
serving him. After taking part in the nine-day Śrī would propagate the philosophical conclusions
Navadvīpa-dhāma parikramā and after hearing of pure devotion everywhere, in all the languages
hari-kathā, he offered himself completely at the of India.

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Hearing her gurudeva express this intention, centres.” This prediction later came true. By Śrīla
Śrīyutā Sarojavāsinī-devī became happy at heart, Prabhupāda’s blessings, Vinoda-bihārī became
but she inquired from Śrīla Prabhupāda, “Right the superintendent of the main Śrī Gauḍīya
now, here at Yogapīṭha, there are not even enough Maṭha and all the branch maṭhas, and managed
brahmacārīs to play the gongs and ring the bells them all with great expertise. Furthermore,
at āratī. How will so many maṭhas be taken care after Śrīla Prabhupāda’s disappearance from
of ?” At that time the youth Vinoda-bihārī was this world, Vinoda-bihārī established the Śrī
sitting nearby, listening with full concentration Gauḍīya Vedānta Samiti with Gauḍīya Maṭhas and
to Śrīla Prabhupāda’s hari-kathā. Śrīla preaching centres throughout India and around
Prabhupāda pointed to him and said, “Vinoda- the world and thus preached śuddha-bhakti
bihārī will manage all the maṭhas and preaching everywhere.

Receiving Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s

darśana and his blessings

I n those days, Śrīla Gaura-kiśora dāsa Bābājī

Mahārāja was renowned throughout Vraja-
maṇḍala, Gauḍa-maṇḍala and Kṣetra-maṇḍala
as a siddha bābājī. He had appeared in a village
in East Bengal. After his wife died, he left family
life and went to Śrī Dhāma Vṛndāvana to perform
bhagavad-bhajana. There, at Sūrya-kuṇḍa, he
began to perform sādhana-bhajana adopting
strict renunciation, and would hear hari-kathā
in the association of vaiṣṇava-sārvabhauma
Śrī Jagannātha dāsa Bābājī Mahārāja, a disciple
of Śrī Madhusūdana dāsa Bābājī. Śrīla Gaura-
kiśora dāsa Bābājī Mahārāja’s renunciation was
so severe that from time to time, when he felt
hungry, he would eat mud from Śrī Rādhā-kuṇḍa
or the Yamunā. As a result, he became blind. Like
the six Gosvāmīs, he would reside in one place
for only a few days – Rādhā-kuṇḍa, Śrī Dhāma
Vṛndāvana, Varsānā, Nandagrāma, Bhāṇḍīravana
or any of the other places associated with Kṛṣṇa’s
pastimes. He lamented intensely in feelings
of great separation from Śrīmatī Rādhikā and
would sing in a loud voice: Śrīla Gaura-kiśora dāsa Bābājī Mahārāja

16
 Part
His Life and Teachings one

koṭhāya go premamayi rādhe rādhe ...sometimes at Rādhā-kuṇḍa, sometimes at

rādhe rādhe go, jaya rādhe rādhe Śyāma-kuṇḍa

Where is She who is full of prema? All glories (gosāī) ekbāra ḍāke kusumavane,
to Śrī Rādhā. ābāra ḍāke govardhane, rādhe rādhe

dekhā diya prāṇa rākha rādhe rādhe ...sometimes at Kusuma-sarovara, sometimes

tomāra kāṅgāla tomāya ḍāke rādhe rādhe at Girirāja Govardhana

O Rādhā, please give me Your darśana and (gosāī) ekabāra ḍāke tālavane,
save my life. Your wretched beggar calls out ābāra ḍāke tamālavane, rādhe rādhe
to You, “Rādhe! Rādhe!”
...sometimes in Tālavana, sometimes in
rādhe vṛndāvana-vilāsinī rādhe rādhe Tamālvana.
rādhe kānu-manomohinī rādhe rādhe
(gosāī) malina vasana diye gāya,
O Rādhā, You enjoy pleasure pastimes in the vrajera dhūlāya gaḍāgaḍi jāya, rādhe rādhe
forest of Vṛndāvana, wherein You enchant
the mind of Kṛṣṇa. Raghunātha dāsa wears simple cloth that
appears to be dirty because he is always
rādhe aṣṭa-sakhīra śiromaṇi rādhe rādhe rolling on the earth crying out, “Rādhe!
rādhe vṛṣabhānu-nandini rādhe rādhe Rādhe!”
O Rādhā, You are the crest jewel among Your (gosāī) mukhe rādhā rādhā bale,
eight principal sakhīs. O Rādhā, daughter of bhāse nayanera jale, rādhe rādhe
Vṛṣabhānu Bābā.
Calling out “Rādhe! Rādhe!” his eyes burst
(gosāī) niyama ka’re sadāi ḍāke, rādhe rādhe with a flood of tears.
Raghunātha dāsa Gosvāmī always calls out,
(gosāī) vṛndāvane kuli kuli keṅde beḍāya
“Rādhe! Rādhe!”
rādhā bali’, rādhe rādhe
(gosāī) ekabāra ḍāke keśī-ghāṭe,
He wanders throughout the lanes of
ābāra ḍāke vaṁśī-vaṭe, rādhe rādhe
Vṛndāvana crying out, “Rādhe! Rādhe!”
...sometimes at Keśī-ghāṭa, sometimes at
(gosāī) chāpānna daṇḍa rātri-dine,
Vaṁśī-vaṭa
jāne nā rādhā-govinda bine, rādhe rādhe
(gosāī) ekabāra ḍāke nidhuvane,
He knows nothing but Rādhā-Govinda
ābāra ḍāke kuñjavane, rādhe rādhe
throughout the day and night [chāpānna
...sometimes in Nidhuvana, sometimes in daṇḍa equals 56 daṇḍas; 1 daṇḍa equals
Sevā-kuñja 24 minutes]. “Rādhe! Rādhe!”

(gosāī) ekabāra ḍāke rādhā-kuṇḍe, tārapara cāri daṇḍa śuti’ thāke

ābāra ḍāke śyāma-kuṇḍe, rādhe rādhe svapne rādhā-govinda dekhe, rādhe rādhe

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

He takes rest for only four daṇḍas [1 hr. 36 But if one only chants with some slight
min.]. In his dreams he receives darśana of faith the holy names of Lord Caitanya and
Rādhā-Govinda. “Rādhe! Rādhe!” Nityānanda, very quickly he is cleansed of all
offenses. Thus as soon as he chants the Hare
When he could no longer tolerate the
Kṛṣṇa mahā-mantra, he feels the ecstasy of
separation from his worshipful deity, Śrīmatī
love for God. *
Rādhikā, he left Śrī Dhāma Vṛndāvana for Śrī
Dhāma Navadvīpa. For this very reason, Śrī Jagannātha dāsa
According to our Gauḍīya Vaiṣṇava ācāryas, Bābājī Mahārāja and other eminent Gauḍīya
it is possible to commit aparādha (offences) Vaiṣṇava mahājanas came from Vṛndāvana and
against Śrī Kṛṣṇa, Śrī Kṛṣṇa’s name and Śrī performed bhajana in Śrī Gauḍa-bhūmi. Śrīla
Kṛṣṇa’s abode. Without being free from aparādha, Narottama dāsa Ṭhākura confirms this siddhānta
one cannot have the genuine mercy of these three in his song Gaurāṅgera Duṭī-pada:
and obtain vraja-prema, pure love of God in the
śrī-gauḍa-maṇḍala-bhūmi, jebā jāne cintāmaṇi,
mood of the inhabitants of Vraja. However, Śrī
tā’ra haya vraja-bhūme vāsa
Gaura, Śrī Gaura’s name and Śrī Gaura’s abode
gaura prema rasārṇave, se taraṅge jebā ḍūbe,
are causelessly merciful, and do not consider
se rādhā-mādhava-antaraṅga
any offence. With intense eagerness, one can
easily obtain vraja-prema by chanting the names Those people who recognize the land of Śrī
of Śrī Gaura-Nityānanda in Gaura-dhāma. Śrī Gauḍa-maṇḍala as cintāmaṇi, or spiritual
Caitanya-caritāmṛta (Ādi-līlā 8.24, 16, 31) states: touchstone, and who reside there with great
faith, quickly obtain residence in Vraja-
‘kṛṣṇa-nāma’ kare aparādhera vicāra
bhūmi. Those who are immersed in the great
kṛṣṇa balile aparādhīra nā haya vikāra
ocean of love of Śacīnandana Śrī Gaurahari
One must consider the effect of offences obtain the loving service of the lotus feet of
while chanting the Hare Kṛṣṇa mantra. It is akhila-rasāmṛta-mūrti Śrī Śrī Rādhā-Kṛṣṇa,
because of these offences that one does not who are the embodiment of all nectarean
become ecstatic while chanting Hare Kṛṣṇa. mellows, in Śrī Vṛndāvana. This is the
supreme secret.
bahu janma kare yadi śravaṇa, kīrtana
tabhu ta’ nā pāya kṛṣṇa-pade prema-dhana Considering these conclusions, Śrī Gaura-
kiśora dāsa Bābājī Mahārāja began to perform
If one is infested with the ten offences in the
bhajana in the town of Kuliyā (presently known as
chanting of the Hare Kṛṣṇa mahā-mantra,
Navadvīpa town). Bābājī Mahārāja’s renunciation
despite his endeavour to chant the holy
was of an extremely high standard, similar to
name for many births, he will not get the love
that of Śrīla Raghunātha dāsa Gosvāmī. Eminent
of Godhead that is the ultimate goal of this
mahātmās and bhajanānandīs understood that
chanting. *
their lives became successful simply by having
caitanya-nityānande nāhi esaba vicāra his darśana. Jagad-guru nitya-līlā-praviṣṭa Śrīla
nāma laite prema dena, bahe aśrudhāra Bhaktisiddhānta Sarasvatī Prabhupāda chose this

18
 Part
His Life and Teachings one

“and
Eminent mahātmās
bhajanānandīs
understood that their
lives became successful
simply by having his
darśana. Jagad-guru
nitya-līlā-praviṣṭa
Śrīla Bhaktisiddhānta
Sarasvatī Prabhupāda
chose this mahāpuruṣa
as his guru.
”
Śrīla Gaura-kiśora dāsa Bābājī Mahārāja's was known as the Seventh Gosvāmī. They would
bhajana-kuṭī in Śrī Godrumadvīpa
always discuss the magnanimous and sweet
mahāpuruṣa as his guru. Like Śrīla Lokanātha pastimes of Śrī Gaurasundara and Rādhā-Kṛṣṇa.
Gosvāmī, Bābājī Mahārāja was fully immersed in On one occasion, Śrīla Bābājī Mahārāja, weary
the divine rapture of bhajana. By this absorption, of materialistic people, locked himself in the latrine
he was able to distance himself from worldly of a public dharmaśālā (rest-house) in Kuliyā and
entanglements, non-devotional materialists and began to perform bhajana. He found this stinking
religious hypocrites. Like the six Gosvāmīs, place conducive for bhajana, as he preferred
he spent twenty-four hours a day immersed in the stench of the toilet to the bad association of
bhajana and, like them, he effortlessly maintained materialists. People wondered where Bābājī had
his life by madhukarī-bhikṣā, begging from gone. After two or three days, the sweeper-woman
householders to obtain just enough to survive. arrived. As she was cleaning the stool underneath
It must be remembered that at that time, Śrī the latrine, she heard a tender voice filled with
Dhāma Māyāpura, the appearance place of Śrī intense longing, chanting, “Hare Kṛṣṇa, Hare
Gaura, had not yet been completely developed. Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare
Śrīla Bhaktivinoda Ṭhākura was performing Rāma, Rāma Rāma, Hare Hare.” Glancing upwards,
bhajana in a mood of deep separation, residing she was astonished to see Śrīla Bābājī Mahārāja
in a bhajana-kuṭī on the bank of the Gaṅgā fully absorbed in chanting harināma. He was not
in Śrī Godrumadvīpa, not far from Śrī Dhāma aware of his body or of the bad smell.
Māyāpura. Śrī Gaura-kiśora dāsa Bābājī Mahārāja The sweeper-woman immediately told the
often crossed the Gaṅgā from the town of Kuliyā chairman of the municipality, and the news
to meet with Śrīla Bhaktivinoda Ṭhākura, who soon reached the ears of the district authorities,

19
the police superintendent and others. Everyone
came to Śrīla Bābājī Mahārāja and repeatedly
requested him to open the door of the latrine “ I have taken away
all disasters and obstacles
and come out. “Bābājī Mahārāja,” they pleaded,
“we have arranged a bhajana-kuṭīra for you on from your life. Fearlessly
the banks of Bhagavatī Gaṅgā. Please stay there
you should perform bhajana
and perform bhajana.” But Bābājī Mahārāja did
not pay any attention to their talk and went on and spread the words
with his ceaseless chanting of the holy names. To of Śrīman Mahāprabhu
”
the incessant requests of the high officials, Śrīla
Bābājī Mahārāja only replied in a feeble voice, “I all over the world.
am ill and not able to open the door.” The defeated
officials finally left. perform bhajana, his sprouting yukta-vairāgya
A short time later, on Śrīla Prabhupāda’s (appropriate renunciation), and above all his
instructions, Śrī Vinoda-bihārī Brahmacārī came firm faith in his spiritual master (guru-niṣṭhā).
from Māyāpura with Sarojinī-devī, Priyatamā- Śrīla Bābājī Mahārāja blessed him, saying, “I have
devī and Śrī Gaura-govinda Vidyābhūṣaṇa taken away all disasters and obstacles from your
(later, tridaṇḍi-svāmī Śrī Śrīmad Bhakti Vilāsa life. Fearlessly you should perform bhajana and
Gabhastinemi Mahārāja) to have the darśana spread the words of Śrīman Mahāprabhu all over
of Śrīla Bābājī Mahārāja. However, despite their the world.” Hearing this blessing, Śrī Vinoda-
repeated requests, Śrīla Bābājī Mahārāja still gave bihārī’s eyes overflowed with tears. Falling at
the same excuse and would not open the door. Bābājī Mahārāja’s lotus feet, he took his foot-dust
Śrī Gaura-govinda Prabhu then said in a very on his head. After hearing hari-kathā for some
humble voice, “Bābājī Mahārāja, Śrīla Sarasvatī time and worshipping Bābājī Mahārāja’s lotus
Ṭhākura mercifully accepted us as his disciples. feet, they departed for Śrī Māyāpura.
We have come here on his instruction in the great Years later, when Śrīla Gurupāda-padma told
hope of having your darśana. We will be very us about Śrīla Bābājī Mahārāja’s blessing, he
disheartened if we cannot obtain it.” When he became restless like a child and started to cry,
heard this, Śrīla Bābājī Mahārāja became happy saying, “By the causeless mercy of Śrīla Bābājī
and replied with great affection, “You are the Mahārāja, we are today fearlessly preaching
object of Sarasvatī Ṭhākura’s grace. Come in.” śuddha-bhakti throughout the world. In the
Then he quickly opened the door. course of our preaching, we have met with great
They saw that he was completely absorbed hardship and countless obstacles, and even our
in chanting his harināma on a mālā made of a lives have been endangered. But by the mercy
knotted cloth. Śrīla Bābājī Mahārāja observed of Śrīla Gaura-kiśora dāsa Bābājī Mahārāja, our
Śrī Vinoda-bihārī Brahmacārī’s extremely strength never diminished, and the clouds of
beautiful youthful form, his sincere desire to hardship were quickly dispelled.” Y

20
 Part Two:
A Life of Service
 Leaving home

A fter Śrī Vinoda-bihārī Brahmacārī received

harināma initiation from Śrīla Prabhupāda,
he returned home and began regular studies at
O Sanātana, please hear about Śrī Kṛṣṇa’s
svarūpa, His intrinsic form. He is the
non-dual Absolute Truth, ever existent in
Daulatpura College. From time to time, however, Vṛndāvana as Nanda Mahārāja’s son.
he went to Śrī Dhāma Māyāpura to Śrīla
The teacher explained this verse according
Prabhupāda’s lotus feet, where he listened to Śrīla
to kevalādvaita-vāda. This theory of oneness
Prabhupāda’s powerful hari-kathā with faith and
states that the Supreme Truth (parama-tattva)
full concentration.
is the impersonal, undifferentiated aspect of
In those days, the college syllabus included
the Absolute (brahma-tattva). This brahma-
a study of Śrī Caitanya-caritāmṛta. The teacher
tattva is the personification of knowledge
would try to explain the Bengali and Sanskrit
( jñāna-svarūpa); without variety (nirviśeṣa);
verses of Śrī Caitanya-caritāmṛta in class, but he
beyond the spell of illusion (nirañjana);
could not really fathom the text, with its difficult
without power (niḥśaktik); without attributes or
philosophical points and elevated devotional
qualities (nirguṇa); and without form (nirākāra).
sentiments. Although Śrī Vinoda-bihārī was
This is ultimate reality; there is nothing beyond
just a student, he understood the profound
this.
and complicated philosophical ideas and high
He went on to say that parama-tattva is seen
devotional sentiments of Śrī Caitanya-caritāmṛta
in the form of Īśvara, or Bhagavān, the Supreme
and readily explained them so that others could
Lord endowed with personal attributes, only
also understand. His erudition fascinated the
due to the influence of indescribable māyā. The
other students as well as his teacher.
living being is also brahma but understands itself
One day while studying Śrī Caitanya-
to be a separate entity due to being covered by
caritāmṛta, they were discussing sanātana-śikṣā,
ignorance. The jīva can only unite with brahma
the teachings of Śrī Caitanya Mahāprabhu to Śrī
or become brahma, when it removes itself from
Sanātana Gosvāmī, and read the verse:
ignorance and illusion. Yogīs perceive this
kṛṣṇera svarūpa-vicāra advaya-jñāna nirviśeṣa-vastu (the supreme
śuna, sanātana non-dual, non-variegated substance) as Īśvara or
advaya-jñāna-tattva, Paramātmā, the Supersoul. Bhakti-yogīs see it as
vraje vrajendra-nandana Bhagavān, the Supreme Person who is endowed
Śrī Caitanya-caritāmṛta (Madhya-līlā 20.152) with all attributes. Brahma is that Truth which is

23
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

devoid of any material qualities (nirupādhika- The supreme, transcendental potency of the
tattva), but Paramātmā and Vrajendra-nandana Absolute Truth is manifest in three aspects:
Bhagavān is the Truth endowed with all transcen­ the spiritual, internal potency (cit-śakti ), the
dental qualities (sopādhika-tattva). All three are marginal potency ( jīva-śakti ) and the external
within advaya-jñāna. potency (māyā-śakti ). The cit-śakti, by the desire
When Śrī Vinoda-bihārī heard his teacher’s of para-tattva Śrī Kṛṣṇa, manifests Vaikuṇṭha,
interpretation of this verse, he firmly contradicted Goloka Vṛndāvana, the other spiritual abodes and
it with a sharp rebuttal. He explained that this everything within them. The jīva-śakti manifests
understanding is completely imaginary and innumerable living entities, and māyā-śakti
contradictory to the teachings of Śrī Caitanya- manifests millions upon millions of material
caritāmṛta, the spotless Purāṇa Śrīmad- universes. The living entity, being manifested by
Bhāgavatam and Vedānta-sūtra. He then gave jīva-śakti, has minute consciousness and can
the following beautiful explanation of the verse be covered by māyā. Śakti (the potency) and
in Śrī Caitanya-caritāmṛta, with evidence from its transformations, the living entities and the
the Vedas, Upaniṣads and Śrīmad-Bhāgavatam. material world, all have an eternal relationship
Śrī Vinoda-bihārī explained that Śrī Catur- with the possessor of potency (śaktimān). This
mukha Brahmā, Nārada, Śāṇḍilya, Parāśara, relationship is inconceivably non-different
Kṛṣṇa Dvaipāyana Vedavyāsa and other great and different (acintya-bhedābheda). That is to
sages are tattva-darśī – they have seen the say, potency, the living entities and matter are
Absolute Truth. They have explained that there simultaneously and inconceivably one with
is only one tattva, or Truth, and that is advaya- and different from the Supreme Absolute Truth,
jñāna para-tattva, the non-dual Absolute Truth. Vrajendra-nandana Śrī Kṛṣṇa, who is the source
Although it is non-dual, it is realized in three of all energies. Without Him, neither the living
apparently different aspects. Dry jñānīs (empiric entity nor the creation can exist. Thus, Vrajendra-
philosophers) use the process of nirviśeṣa- nandana Śrī Kṛṣṇa is called advaya-jñāna para-
jñāna, or impersonal knowledge, to understand tattva, the non-dual Absolute Truth.
the Absolute Truth as the impersonal, featureless This Absolute Truth is not formless, powerless,
Absolute (nirviśeṣa-brahma). Yogīs realize it as without qualities and so on. Devotees anoint
the Supersoul within the heart (Paramātmā), and their eyes of devotion with the salve of prema
pure devotees, by their practice of bhakti-yoga, and take darśana of advaya-jñāna para-tattva
realize that same para-tattva as Vrajendra- in the form of Vrajendra-nandana. The variety-
nandana Bhagavān. So the non-dual Absolute is less, characterless, formless brahma which the
realized first as brahma, secondly as Paramātmā dry impersonal jñānīs perceive is only the bodily
and finally as Bhagavān. lustre of Vrajendra-nandana Śrī Kṛṣṇa. According
He continued explaining that the meaning to Bhagavad-gītā (14.27), the impersonal,
of advaya-jñāna, or non-dual reality, is that undifferentiated aspect of the Absolute (which is
this Absolute Truth possesses an inconceivable the brahma-tattva of the impersonalists) is not
potency (acintya-śakti ) by which the impossible itself the ultimate truth because it is dependent
is made possible (aghaṭana-ghaṭana-paṭīyasī ). on Svayam Bhagavān Śrī Kṛṣṇa:

24
 Part
His Life and Teachings two

brahmaṇo hi pratiṣṭhāham is sarva-śaktimān, the possessor of all potencies,

amṛtasyāvyayasya ca and akhila-rasāmṛta-mūrti, the personification
śāśvatasya ca dharmasya of all nectarean mellows. This parama-brahma
sukhasyaikāntikasya ca Śrī Kṛṣṇa – together with all His eternal associates,
all the living entities and the material realms –
In My form as nirguṇa-saviśeṣa-tattva, I
is accepted as the non-dual Supreme Absolute
have no material characteristics, but I am
Truth (advaya-jñāna para-tattva).
full of spiritual attributes, and I am indeed
The śakti of Bhagavān is described in the
the shelter of brahma, which is the ultimate
Vedas: “parāsya śaktir vividhaiva śrūyate
goal of the jñānīs. My svarūpa in the form
svābhāvikī jñāna-bala-kriyā ca – the parā-
of nirguṇa-saviśeṣa-tattva is the support
śakti, superior energy, is perceivable in different
of immortality, imperishability, eternality,
forms” (Śvetāśvatara Upaniṣad 6.8).
prema (love of God, which is the nitya-
And in Viṣṇu Purāṇa (6.7.61):
dharma, or eternal function, of the jīvas) and
vraja-rasa, the form of complete happiness. viṣṇu-śaktiḥ parā proktā
kṣetra-jñākhyā tathā parā
Śrī Vinoda-bihārī elaborated with further
avidyā-karma-saṁjñānyā
scriptural references:
tṛtīyā śaktir iṣyate
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
Viṣṇu-śakti is of three kinds – parā
koṭīṣv aśeṣa-vasudhādi vibhūti-bhinnam
(transcendental), kṣetrajñā (the living entity)
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
and avidyā (nescience). Viṣṇu’s parā-śakti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
is called cit-śakti, kṣetrajñā is called jīva-
Brahma-saṁhitā (5.40) śakti, and avidyā is māyā-śakti.

I worship the original Personality, Śrī Govinda. This is also confirmed in the Vedānta: “śakti-
The non-differentiated, impersonal brahma śaktimator abhedaḥ – there is no difference
that has been described by the Upaniṣads has between the potency (śakti ) and the possessor of
originated from the radiance of His limbs. the potency (śaktimān).”
That effulgence is distinct from the majestic In this way, Śrī Vinoda-bihārī established that
opulence of billions of worlds, such as the Vrajendra-nandana Śyāmasundara is both the
Earth planet, which comprise the mundane ultimate and direct manifest form of the advaya-
realm, and is perceived as the indivisible, jñāna para-tattva.
unlimited, endless principle of truth. On another occasion, the teacher chose the
following verse from Śrī Caitanya-caritāmṛta
It is important to note that when the scriptures
(Madhya-līlā 20.108) for the class discussion:
mention parama-brahma – the word brahma
modified with the adjective parama, supreme – jīvera ‘svarūpa’ haya—
they are talking about Svayam Bhagavān Vrajendra- kṛṣṇera ‘nitya-dāsa’
nandana. Therefore, parama-brahma Svayam kṛṣṇera ‘taṭasthā-śakti’,
Bhagavān Śrī Kṛṣṇa is superior to brahma. He ‘bhedābheda-prakāśa’

25
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

them to a minute degree. The constitution

The living entity’s constitutional position
(dharma) of the jīva is complete because he has
is as an eternal servant of Kṛṣṇa. As a
a natural relationship with Kṛṣṇa. Hence, even in
manifestation of Kṛṣṇa’s marginal energy
the jīva the idea of being the doer, the enjoyer and
he is simultaneously one with Kṛṣṇa and
so forth are eternally innate. Because the jīva has
different from Him.
forgotten Bhagavān, however, māyā covers his
This time, too, the teacher’s explanation was pure nature with a subtle and a gross material
contrary to the scriptures. The teacher said that body. It is only by the causeless mercy of a pure
the jīva is actually brahma; brahma only appears transcendental guru or of Bhagavān Himself that
to be the jīva, as a rope falsely appears to be a the jīva can adopt the process of bhakti-yoga
snake or as an oyster shell appears to be ivory. and thus re-establish himself in his true spiritual
He did not accept that the living entities are the form (svarūpa).
śakti of brahma or that the living entities and the The other example is that of a blazing fire
material world are transformation of śakti. and its sparks. Innumerable, minute conscious
Śrī Vinoda-bihārī Brahmacārī used simple jīvas manifest from the taṭasthā-śakti (marginal
examples to explain that it is the nature of the potency) like uncountable sparks emanating
jīva to be an eternal servant of Bhagavān, the from a blazing fire. Taṭasthā-śakti is also known
Supreme Lord. According to Bhagavad-gītā as jīva-śakti. Although the jīvas by nature are
(15.7): “mamaivāṁśo jīva-loke jīva-bhūtaḥ conscious, they are minute and therefore can be
sanātanaḥ – the jīva is a transformation of the covered by the deluding material energy, māyā-
marginal potency (taṭasthā-śakti ) of sarva- śakti. Because of their marginal nature, the jīvas
śaktimān para-brahma, the Supreme Lord who are qualified to go either to the spiritual world
possesses all potencies.” (Vaikuṇṭha) or to the material world. When they
Although one cannot find perfect examples in gain the strength of the spiritual potency, they can
this world to describe transcendental matters, Śrī serve Bhagavān in Vaikuṇṭha. Conversely, when
Vinoda-bihārī used two analogies to explain the they are opposed to Bhagavān, they wander within
nature of the jīva: the relation of the sun’s rays to the illusory material world. This is the profound
the sun and the connection of sparks to a blazing purport of this verse. Hearing Śrī Vinoda-bihārī’s
fire. Śrī Kṛṣṇa is like the sun, and the shimmering explanation, which was based on bhakti, everyone
particles of light in the sun rays can be compared in his class was struck with wonder.
to the infinitesimal jīvas. Just as Śrī Kṛṣṇa is One day Śrī Vinoda-bihārī became absorbed
complete cit-tattva, transcendental reality, so in contemplating the verses of Śrī Caitanya-
the jīvas are minute cit-tattva. Bhagavān is the caritāmṛta. He reflected that this human form
master of māyā and all other potencies (śaktis), of life is extremely rare. Only human beings
and the jīvas can come under the control of can obtain bhagavat-tattva, knowledge of the
māyā. Bhagavān is the basis of all transcendental Absolute Truth; it is not possible in other forms
qualities; He is the actual doer, the enjoyer and of life, such as birds‚ animals or trees.
the transcendental ego, and He possesses these It is by the mercy of the Supreme Lord that one
qualities in full, whereas the jīva only possesses is fortunate to attain a human body, but there

26
 Part
His Life and Teachings two

is no certainty when death will come. For this His affectionate mother wept and said, “I knew
reason, before death comes, it is advisable to that we would not be able to keep Jonā at home.
adopt the process of bhakti-yoga to make one’s My heart trembled with fear at the astounding
life successful. There is no need for an atheistic incidents in his life. He was no ordinary child.
education. Having received exclusive shelter Seeing Jonā’s astounding courage, his dedication
at the lotus feet of the supremely merciful and to truth and his altruism, I could easily imagine
omniscient śrī gurudeva – Śrīla Prabhupāda – his future. Of all my sons, I loved him the most.
one’s supreme duty is to perform hari-bhajana. No one can understand how much I loved him.
Thinking like this, Śrī Vinoda-bihārī left When I watched his supra-mundane behaviour
college without taking his final exam, even though and character, and saw his companions, I always
he had paid the examination fee. In 1919, he came feared he would renounce the material world and
to the lotus feet of Śrī Guru, leaving the loving become a sannyāsī. Whatever he did was good,
ties of his affectionate mother and completely but I cannot stay alive without seeing him.” As she
giving up everything related to land and home. spoke, she became beside herself with grief.

Receiving dīkṣā and guru-mantra

G iving up the illusory affection of his mother

and family, he arrived at Śrī Gurudeva’s
lotus feet in Śrī Dhāma Māyāpura. Śrīla
Prabhupāda was extremely pleased upon seeing
his firm resolve to perform hari-bhajana. At that
time, Śrī Gaura-janmotsava (the appearance of
Śrī Caitanya Mahāprabhu) was approaching and
the arrangements for the huge Śrī Navadvīpa-
dhāma parikramā were under way. Śrīla
Prabhupāda appointed his dear servant to be
responsible for various arrangements for the Śrī
Dhāma parikramā.
The word ‘Navadvīpa’ means ‘nine islands’.
Bhagavatī Bhāgīrathī (Gaṅgā) flows in a zigzag
course through Śrīman Mahāprabhu’s dhāma,
as if she does not want to leave the dhāma to
continue on her way. For this reason, Navadvīpa
is divided into nine parts. Antardvīpa Māyāpura Śrīla Prabhupāda

is situated in the middle of these islands on the moods and bodily lustre of Śrīmatī Rādhikā. Here,
east bank of the patita-pāvanī Gaṅgā. Here also, Śrī Gaurahari performed His transcendental
Vrajendra-nandana Śrī Kṛṣṇa appeared as childhood and adolescent pastimes until He was
Śacīnandana Gaurahari, accepting the inner twenty-four.

27
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Śrī Dhāma Māyāpura lies in the middle of eight

other islands with Sīmantadvīpa, Godrumadvīpa
and Madhyadvīpa on the eastern side of the
Gaṅgā, and Koladvīpa, Ṛtudvīpa, Jahnudvīpa,
Modadrumadvīpa and Rudradvīpa on the western
side. Due to the Gaṅgā’s meandering flow, part
of Śrī Rudradvīpa is presently situated on her
western bank and part on her eastern bank.
After Śrī Caitanya Mahāprabhu’s dis­
appearance, Śrī Nityānanda Prabhu, who is
non-different from Śrī Baladeva, took Śrīla Jīva
Gosvāmī on parikramā of these nine islands.
Some time later, Īśāna Ṭhākura led Śrīnivāsa
Ācārya on Śrī Dhāma parikramā. Since then,
Gaurasundara’s dear devotees have been Śrīla Bhaktivinoda Ṭhākura (right)

performing dhāma-parikramā with great faith. In It was the Seventh Gosvāmī, Śrīla Bhaktivinoda
Bhakti-ratnākara, Śrī Narahari Sarkāra Ṭhākura Ṭhākura, who rediscovered Māyāpura-dhāma.
has described the parikramā in detail. However, Śrīla Bhaktivinoda composed Navadvīpa-
for various reasons, in the course of time, the dhāma-māhātmya and Navadvīpa-bhāva-
performance of Gaura-dhāma parikramā was taraṅga, poetic works glorifying the land of
discontinued. By the influence of māyā, even Navadvīpa. In addition, he acquired the landlord-
the birthplace of Śrī Gaura, Māyāpura-dhāma, ship of Śrīman Mahāprabhu’s birthplace and in
became covered under the rule of the Muslims, a small, straw-thatched temple established deities
who changed the name of Māyāpura to Miyāṁpur of Gaura-Viṣṇupriyā, Śacī-Jagannātha-Nimāī and
and destroyed all memories of the dhāma. Pañca-tattva. Thereafter, he entrusted the whole

28
 Part
His Life and Teachings two

responsibility of this undertaking to jagad-guru Prabhupāda had not given the guru-mantra to
Śrīla Bhaktisiddhānta Sarasvatī. From that time, anyone. When Śrīla Prabhupāda heard Vinoda-
Śrīla Prabhupāda started dhāma-parikramā bihārī’s earnest request, he became silent and
again under Śrīla Ṭhākura Bhaktivinoda’s began to reflect. Seeing him silent, the brahmacārī
guidance. Since then, Śrī Navadvīpa-dhāma again expressed his ardent desire: “Must a
parikramā has been performed annually with disciple approach some other guru to receive
great pomp and celebration. the guru-mantra and instructions on service to
That same year, Śrīla Bhaktisiddhānta guru?” Hearing this, Śrīla Prabhupāda smiled,
Sarasvatī Prabhupāda gave dīkṣā initiation to and with great affection gave Vinoda-bihārī the
Vinoda-bihārī at Yogapīṭha on Śrī Gaura-pūrṇimā guru-mantra. After this, Śrīla Prabhupāda started
evening after the completion of the parikramā. to give the guru-mantra to others as well.
After the dīkṣā ceremony was over, Vinoda-bihārī Śrīla Prabhupāda had a transcendental rule
went to his guru, and at his lotus feet, humbly that when a disciple or anyone offered him
requested the guru-mantra. Until then Śrīla praṇāma, he would return the greetings by

29
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

folding his hands and saying, “Dāso ’smi – I am ‘you’ [which in Bengali is apni ]. But because he
your servant.” Seeing such humble behaviour was so satisfied with Śrī Vinoda-bihārī’s intimate
on the part of his gurudeva, Śrī Vinoda- service he would use tumi [the most intimate
bihārī Brahmacārī always hid while offering way of saying ‘you’ in Bengali] and other loving
him praṇāma. Śrīla Prabhupāda had another words to address him. There were few among
transcendental practice: he always addressed his Prabhupāda’s disciples who received such
disciples and others using the honorific title for fortune.

Ideal maṭha life

I n the house of his guru, Śrī Vinoda-bihārī

became absorbed in sādhana-bhajana,
in studying devotional literature, and in his
in the maṭha with great enthusiasm. In bhakti-
sādhana, it is absolutely essential to perform
all endeavours for the pleasure of Kṛṣṇa and to
service in the maṭha. Even though he was from give up all enjoyment for His satisfaction. His life
an educated, respected, upper class family, he perfectly illustrates these two considerations.
was completely devoid of pride. His life was an In the early days of the Śrī Caitanya Maṭha,
example of the same strict renunciation that was the maṭha residents were performing sādhana-
practised by Śrīla Raghunātha dāsa Gosvāmī. bhajana, but due to lack of funds, they were
For the service of Hari, Guru and Vaiṣṇavas he sustaining themselves with great difficulty. At
performed even the most insignificant tasks that time Śrī Vinoda-bihārī was the manager

30
 Part
His Life and Teachings two

of the maṭha. One day, there were only two anxiety, they humbly answered, “Gurudeva, we
hundred grams of rice in the maṭha, so they are just learning renunciation.” Prabhupāda,
cooked all the rice, prepared leaves from the however, understood everything.
drumstick tree and offered these to Ṭhākurajī. When Śrī Vinoda-bihārī accepted prasāda, he
There were four brahmacārīs at the time. After would never comment on whether the vegetables
the offering, the four performed prasāda-sevā. or dāl had too much or too little salt, or if it was
Śrīla Prabhupāda was present there and saw tasty or not. He performed his prasāda-sevā with
that the prasāda his disciples were honouring great faith and affection, knowing that mahā-
consisted of a large amount of sāg (green leaves) prasāda is non-different from the Lord Himself.
with only a handful of rice. Furthermore, there While honouring prasāda, he never engaged in
were not even leaf-plates from which to eat. useless conversation and never criticized anyone
Seeing this, Prabhupāda became very unhappy or took part in any other discussion. Seeing this
and asked, “Is there no rice in the storeroom?” exemplary Vaiṣṇava behaviour, all the maṭha
To avoid giving their spiritual master any residents revered him.

By the order of Śrī Gurudeva, Śrī Vinoda-bihārī defends the

property of his previous āśrama

A fter Vinoda-bihārī left home, the estate of

his former household became unstable. His
mother’s health began to fail due to separation
After hearing Śrīla Prabhupāda’s instruction,
Vinoda returned to his bhajana-kuṭīra and did
not come out for the whole day. The next day Śrīla
from her dear son, and the condition of the Prabhupāda summoned a brahmacārī and asked,
property also deteriorated because Vinoda was “I told Vinoda-bihārī to go to his home. Did he go
not there to manage things. Śrīla Prabhupāda or not? I have not seen him.”
mercifully sent Vinoda-bihārī to his previous The brahmacārī answered, “Vinoda-bihārī
home for some time to sort out the problems. has so far not left. He is staying in his bhajana-
News of his coming home spread everywhere. kuṭīra chanting harināma.”
With great expertise he pacified the tenants who Śrīla Prabhupāda then called for Vinoda-
were uprising and soon everyone began to pay bihārī and asked, “I told you to go to your home.
rent regularly as before. After everything was You haven’t left yet?”
settled, he took his mother’s permission and Vinoda-bihārī answered, “Prabhu, I have not
returned to his guru’s house. gone home.”
After some time a letter came from Vinoda’s “Why not?” Prabhupāda demanded.
home addressed to Śrīla Prabhupāda. Grief- Vinoda-bihārī humbly replied, “My mother
stricken and longing for her son, his mother loves me so much, and that is why I have not
desperately wanted to see him in her last days, and gone. If on her deathbed she tells me, ‘My son,
she beseeched Prabhupāda to send Vinoda to her this is my last instruction: return home and take
quickly. Upon reading the letter, Śrīla Prabhupāda care of the household,’ how can I disobey her last
called for Vinoda-bihārī and ordered him to go. request? But if I were to do so, then my human

31
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

birth would become unsuccessful. My guru-sevā,

my hearing hari-kathā and my sādhana-bhajana
would all be ruined. Hari-bhajana is the ultimate “ You have also said that
duty in life, which is only possible in human life. a person who is engaged in sevā
You have said that human birth is rare. Moreover,
to guru and Bhagavān Mukunda
to meet a sad-guru like you in any human birth
is extremely rare: ‘sakala janme mātā-pītā sabe is not indebted to his parents,
pāya / kṛṣṇa guru nāhi mile, bhajaha hiyāya.’
“You have also said that a person who is
ancestors, demigods or others.
engaged in sevā to guru and Bhagavān Mukunda He is freed from all kinds

”
is not indebted to his parents, ancestors, demigods
or others. He is freed from all kinds of debts.” of debts.
Śrīla Prabhupāda’s eyes filled with tears when
he heard this, and he did not say another word. at Śrī Vinoda-bihārī’s devotion for Śrī Gurudeva
The brahmacārīs living in the maṭha were amazed and for bhajana.

Hospitality

F rom the beginning, the residents of Śrī

Caitanya Maṭha had great difficulty
maintaining themselves and performing guru-
Seeing the guests’ dry lips, he understood their
condition and sent them to a nearby pond to
bathe. The maṭha residents had already finished
sevā, bhagavat-sevā and all the other services their prasāda-sevā, but, by the time the two guests
required in the maṭha. Now and then they were returned from their bath, delicious varieties of
subsisting only on sāg-sabjī, wild greens. In those mahā-prasāda were ready and waiting for them.
days it was common to sleep on the ground and With faith they honoured the mahā-prasāda.
to honour prasāda on leaves instead of metal Being greatly satisfied, they lavishly praised the
plates. Sometimes they did not even have leaves service mood of the maṭha residents.
and had to perform prasāda-sevā with great faith Śrī Vinoda-bihārī Brahmacārī then took the
right on the cement floor. Still, in the face of these guests to have darśana of Śrīla Prabhupāda. They
difficulties, the maṭha residents remained content were deeply impressed by Prabhupāda’s powerful
in their devotion to bhajana and sevā. hari-kathā and expressed a desire to contribute
One day at noon, in Jyeṣṭhā (May–June), the five rupees a month for maṭha-sevā. When they
hottest month of the year, two guests, Atula- returned home, they did not forget their promise
candra Bandopādhyāya and Atula-kṛṣṇa Datta, and proceeded to send five rupees every month.
came to have darśana of Māyāpura-dhāma. Both Gradually, they developed such a desire to hear
were highly placed officials in the Indian Railway. hari-kathā that they began to come to the maṭha
As they walked in, Vinoda-bihārī Brahmacārī, more and more. After some time, Atula-candra
the maṭha manager, was sitting under a jackfruit Bandopādhyāya surrendered to Śrīla Prabhupāda,
tree, overseeing the affairs of the maṭha property. completely renouncing home, wife, sons, family

32
 Part
His Life and Teachings two

After harināma-dīkṣā, Atula-candra became

Atula-candra Bandopādhyāya Bhakti Sāraṅga.
He began to raise funds among pious, wealthy
merchants in Kolkata, Delhi, Mumbai and other
major cities. Upon hearing his hari-kathā,
these people would send truckloads of rice,
dāl, vegetables and so forth for maṭha-sevā.
In addition, he established preaching centres
and āśramas in those cities and was also the
editor of the weekly magazine Gauḍīya. After
Śrīla Prabhupāda’s disappearance, he accepted
sannyāsa and his name became Śrī Śrīmad
Bhakti Sāraṅga Gosvāmī Mahārāja. Until he
disappeared from this world, he had great faith
in our most worshipful Gurupāda-padma and
considered him his close friend. It was Śrīla
Bhakti Sāraṅga Gosvāmī Mahārāja who decorated
Śrīla Prabhupāda’s intimate, most beloved Śrīla
Bhakti Prajñāna Keśava Gosvāmī Mahārāja
with the title pāṣaṇḍa-gajaika-siṁha. This title
compares paramārādhya Gurupāda-padma
with a lion that tears to pieces the elephant-like
false doctrines of māyāvāda, smārta, sahajiyā
and other atheistic schools of thought, which
are opposed to bhakti. He used scriptural proof
and irrefutable arguments to destroy the view
of anyone who said anything against Śrīla
Prabhupāda’s presentation of bhakti.
The other guest, Atula-kṛṣṇa Dattajī, also
gave up his government service and came with
his family to Caitanya Maṭha. After receiving
harināma-dīkṣā from Śrīla Prabhupāda, he
Śrīmad Atula-candra Bandopādhyāya after sannyāsa
(Śrīmad Bhakti Sāraṅga Gosvāmī Mahārāja) began to perform ekāntīka bhajana (exclusive
worship of the Lord). He compiled Śrī Gauḍīya-
and all else. This, however, troubled the maṭha kaṇṭhahāra (The Necklace of the Gauḍīya
residents because his monthly donation of five Devotees). This book contains a collection of
rupees covered most of the maṭha expenses. Their verses from the Vedas, Upaniṣads and other
budget was that tight. How would they manage śāstras, which establish the philosophical
now? Atula-candra told them not to worry. conclusions of śuddha-bhakti.

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Service to the bṛhad-mṛdaṅga

I n April 1913, jagad-

guru Śrīla Prabhupāda
established Bhāgavata Press
in Sawnagar Lane in
Kālīghāṭa, Kolkata, and began
to publish Śrī Caitanya-
caritāmṛta, Bhagavad-gītā
with the commentary of Śrī
Cakravartī Ṭhākura, as well
as other scriptures. After
Śrīla Bhaktivinoda Ṭhākura
entered nitya-līlā (eternal
pastimes), the press was
brought first to Māyāpura and
then to Kṛṣṇanagara. There
Śrīla Prabhupāda began to
publish Sajjana-toṣaṇī, the
weekly Gauḍīya and many
other devotional works. Śrīla
Prabhupāda observed Śrī
Vinoda-bihārī’s literary and
philosophical inclination,
and in 1922 he appointed
him manager of the press, as
well as printer and publisher
of the Gauḍīya. Śrī Atula-
candra Bandopādhyāya Bhakti
Sāraṅga and Śrī Haripada
Vidyāratna (MA, BL) were
the editors of the magazine, An issue of the Gauḍīya
which presented essays and
so forth filled with correct siddhānta. care of the maṭha’s various services, especially
Later that year, Śrīla Prabhupāda called concentrating on managing the property.
for his intimate associate Śrī Vinoda-bihārī Yogapīṭha in Śrī Dhāma Māyāpura and ākara-
Brahmacārī to come to Śrī Dhāma Māyāpura, maṭha-rāja Śrī Caitanya Maṭha, the original
where he appointed him manager of Caitanya Gauḍīya Maṭha, began to develop in all respects
Maṭha. From that time, Śrī Vinoda-bihārī took due to his skilful administration.

34
 Part
His Life and Teachings two

Service to Śrī Dhāma Māyāpura

A fter the disappearance of Śrī Caitanya

Mahāprabhu, many places in Māyāpura
were relocated to Bhagavatī Gaṅgā’s western
Dhāma Māyāpura once more became known to
the world.
Besides changing the name of Śrī Dhāma
bank due to the river’s changing course. The Māyāpura, the Muslims had also made a grave­
extensive town of Nadiyā (Navadvīpa), which had yard in the huge courtyard of Candraśekhara-
previously been on the east bank, now found bhavana, which is very close to Jagannātha
itself on the high land of Gaṅgā’s western bank, Miśra-bhavana. Śrī Vinoda-bihārī could not
and the eastern bank became a deserted, desolate tolerate this atrocity, and as Śrī Caitanya Maṭha’s
place. Due to the influence of time, during the manager he acted fearlessly and boldly. One night
reign of the Muslims, all the sacred places of the he had all the graves dug up and placed elsewhere.
Hindus were destroyed, temples were demolished, On that now vacant land he had large, beautiful
and the names of the holy places were changed. trees and foliage planted and transformed it into
The temples at the birthplaces of Śrī Rāma in a beautiful park enclosed by a protective wall.
Ayodhyā and Śrī Kṛṣṇa in Mathurā were razed, The next morning everyone was astounded at
and mosques were erected on their foundations. what had taken place. The local Muslims reported
Their names were changed to Phaijābād and it to the police and filed a court case. High-
Momīnābād. Similarly, the Muslims changed the ranking police officers and government officials
name of Śrīman Mahāprabhu’s birthplace from inspected the place but could find no trace of the
Māyāpura to Miyāṁpur. Later, Śrīla Bhaktivinoda graveyard. They saw only an old garden, and as a
Ṭhākura discovered the birthplace of Śrī Gaura result they could do nothing. For this pious act
and Jagannātha Miśra-bhavana, again called it the name of Śrī Vinoda-bihārī Brahmacārī will be
Śrī Dhāma Māyāpura. In this way, the name Śrī written in golden letters in the history of India.

Ideal service to the spiritual master

J  agad-guru Śrīla Bhaktisiddhānta Sarasvatī

Prabhupāda was a brilliant Gauḍīya Vaiṣṇava
ācārya. In a short time he spread Bhagavān’s holy
Rūpa and the other six Gosvāmīs, and if he is not
following the siddhānta of pure bhakti.
Śrīla Sarasvatī Ṭhākura preached that the
name and the flow of pure bhakti, as preached arrangement of society in social orders, or
and practised by Śrī Caitanya Mahāprabhu, over varṇas, is based on people’s qualities rather
the length and breadth of India, and throughout than on their family lineage. This is the verdict of
the whole world as well. Fearlessly, he declared the Vedas, Upaniṣads, Bhagavad-gītā and other
that a brāhmaṇa is not a brāhmaṇa if he does not scriptures. The following and other verses offer
worship the complete Spiritual Reality (brahma), irrefutable evidence of this conclusion:
Śrī Kṛṣṇa. One is not a jāti-gosvāmī, temple (a) “cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-
priest, gosvāmī or devotee if he is not performing karma-vibhāgaśaḥ... – the fourfold system
bhajana with body, mind and words like Śrī of social orders was created by Me

35
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

bihārī Brahmacārī immediately took him to a

according to divisions of quality (guṇa) and
devotee’s house nearby for protection. There, Śrī
work (karma)” (Bhagavad-gītā 4.13).
Vinoda-bihārī quickly put on Śrīla Prabhupāda’s
(b) “yasya yal lakṣaṇaṁ proktaṁ puṁso
sannyāsa dress and took his daṇḍa, giving his
varṇābhivyañjakam… – a person should
own white clothes to Śrīla Prabhupāda to wear.
be considered to belong to the social order
Somehow he sent Śrīla Prabhupāda, undetected,
whose characteristics he possesses, even
to Śrī Dhāma Māyāpura in this ordinary dress.
if he has appeared in a different caste”
Meanwhile, the police arrived. Some time later,
(Śrīmad-Bhāgavatam 7.11.35).
Śrī Vinoda-bihārī reached Māyāpura safely, still
People became very attracted by Śrīla dressed as a sannyāsī.
Prabhupāda’s fearless preaching of the truth. The corrupt police suppressed news of this
However, so-called brāhmaṇas who were devoid event, but Ānanda Bāzār, at that time a well-known
of knowledge and civilized behaviour, as well magazine, published an account of the atrocity.
as corrupt caste gosvāmīs, became agitated. The educated and respectable people were
Unable to counteract his arguments, and having shocked to read and hear about this outrage. All
been repeatedly defeated in debates in religious the Vaiṣṇavas were amazed at Śrī Vinoda-bihārī
assemblies, they now wanted to kill Śrīla Brahmacārī’s remarkable guru-niṣṭhā (steadfast
Bhaktisiddhānta Sarasvatī Ṭhākura. faith and devotion to the spiritual master), and
In 1925, as in previous years, the sixteen the incident was discussed everywhere. This is
krośa Śrī Navadvīpa-dhāma parikramā was how Śrī Vinoda-bihārī fearlessly counteracted
held on the occasion of the appearance of any injustice or atrocity that threatened Śrīla
Śrīman Mahāprabhu. Thousands of devoted Prabhupāda or challenged his views.
pilgrims performed parikramā in an enormous Śrī Vinoda-bihārī’s behaviour in this
saṅkīrtana party. Śrīla Prabhupāda went on incident calls to mind the guru-sevā of Śrī
foot in the parikramā while the deities of Śrī Śrī Rāmānujācārya’s dear disciple Śrī Kureśa. The
Guru-Gaurāṅga and Gāndharvikā-Giridhārī were Śaivite sampradāya dominated South India.
borne on the back of an elephant. At one point, the When Śrī Rāmānujācārya used scriptural evidence
parikramā party gathered in front of the temple to refute their inaccurate siddhānta, evil-minded
of Prauḍhāmāyā in Kuliyā (Koladvīpa), and the Śaivaites became inflamed. The wicked Śaivite
devotees listened to Śrīla Prabhupāda relating the king invited Śrī Rāmānujācārya to a philosophical
glories of Śrī Navadvīpa-dhāma. Just then, the so- debate at Śrī Raṅgam, but this was really a ploy
called brāhmaṇas and caste gosvāmīs of Kuliyā- to kill him. Kureśa, who was devoted to his guru,
Navadvīpa attacked them with bricks, stones, heard a rumour of the plot. He exchanged his
hot water, soda bottles and other implements. white clothes with his gurujī and arrived in the
The outrageous assault caused pandemonium. town escorted by the king’s soldiers, wearing Śrī
The pilgrims were running here and there to Rāmānujācārya’s saffron dress and carrying his
protect their lives, and no one cared for anyone tridaṇḍa. The king and the people assumed that
else. The violent mob was searching for Śrīla Kureśa was Rāmānujācārya. Kureśa stood alone
Prabhupāda in order to kill him, but Śrī Vinoda- against hundreds of learned Śaivites on the other

36
 Part
His Life and Teachings two

“ Śrī Vinoda-bihārī Brahmacārī,

foremost among the disciples of
Śrīla Prabhupāda, later became well-
known by the name oṁ viṣṇupāda
Śrī Śrīmad Bhakti Prajñāna Keśava
Gosvāmī Mahārāja... ”
side. A tumultuous debate ensued, in which the
Śaivites were defeated.
Nevertheless, in accord­ance with his plan, the
king proclaimed Kureśa’s defeat. He removed
Kureśa’s eyes and then let him go. Kureśa did
not utter even a single word. Wandering about,
he reached a village far from that kingdom
where, by good fortune, Śrī Rāmānujācārya was
also present with his disciples. An extraordinary
meeting took place between guru and disciple.
Kureśa, the guru-sevaka and disciple, threw
himself at his guru’s lotus feet, and by śrī guru’s
mercy his eyesight was restored. As he lay in
the lap of his gurudeva, crying out of love,
Rāmānuja Ācārya wiped Kureśa’s tears with his
own outer cloth and with the other hand blessed
him to be free from fear. This same Kureśa later
became Śrī Rāmānujācārya’s famous disciple
Kureśācārya. He was a śruti-dhara (one who
commits something to memory having heard
it only once) and an ācārya expert in Śrī
Rāmānujācārya’s philosophical conclusions of
bhakti.
Similarly, guru-sevaka Śrī Vinoda-bihārī
Brahmacārī, foremost among the disciples of
Śrīla Prabhupāda, later became well-known
by the name oṁ viṣṇupāda Śrī Śrīmad Bhakti
Prajñāna Keśava Gosvāmī Mahārāja and

37
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

preached the words of Śrī Gaurasundara all over protecting the property of Śrīman Mahāprabhu,
the world, thus fulfilling Śrīla Prabhupāda’s for the all-round development of Śrī Caitanya
innermost desire (mano-’bhīṣṭa). For such guru- Maṭha, for his tireless hard work and endeavour,
sevā, Śrī Vinoda-bihārī Brahmacārī’s name will and for his intimate service in fulfilling Śrīla
be written in gold in the annals of the Sārasvata Prabhupāda’s innermost desire.
Gauḍīya Vaiṣṇavas. As manager of Śrī Caitanya Maṭha, Śrī Vinoda-
Some Vaiṣṇavas say that the incident at Kuliyā bihārī Brahmacārī had two horses of excellent
was an excuse for Śrīla Prabhupāda to bestow breed that he used to ride while managing the
upon his dear disciple the tridaṇḍa-sannyāsa land. At that time he used to live in great pomp
dress, even though his formal sannyāsa cer­ just for the sake of his service to the maṭha. In
emony was held later in Kaṭvā, after Śrīla the midst of his devotional practices, he was
Prabhupāda’s disappearance. also linked to many social welfare organizations.
In March 1928, during Śrī Gaura-janmotsava, He was a member of the Nadiyā District Board,
the 34th yearly session of the Śrī Navadvīpa- the Education and Finance Committee, the
dhāma Pracāriṇī Sabhā (a devotional assembly) Kṛṣṇanagara Local Board, and the Union Board
was held, with Śrīla Bhaktisiddhānta Sarasvatī and Bench Court, and he was also the chairman
Prabhupāda as the chairman. Selected people of the Ṭhākura Bhaktivinoda Institute. He gave
were praised in this meeting for their different advice on various matters to the Divisional
services in Śrī Maṭha, their preaching of Commissioner, the District Judge and other highly
bhakti and other tasks. At this meeting, posted persons. Everyone, from the highest to the
Śrī Vinoda-bihārī Brahmacārī was honoured for lowest, had special respect for him.

A special contribution to the establishment

of Bāgbāzār Gauḍīya Maṭha

Ś rīla Prabhupāda Sarasvatī Ṭhākura

established Bāgbāzār Gauḍīya Maṭha
and the foundation of the temple in the city
sevā, Śrī Vinoda-bihārī Brahmacārī and his
godbrother Mukunda-vinoda Bābājī Mahārāja
were begging for alms (performing bhikṣā)
of Kolkata on 26 September 1928. Śrī Jagad- and preaching in that area when they arrived
bandhu, a wealthy patron of Kolkata, donated at Śrī Jagad-bandhu’s home. ‘The house of Śrī
the land and later also met all the expenses of the Jagad-bandhu dāsa of Variśāla’ was written
devotees’ quarters, the temple room, the assembly on the entrance door. Vinoda-bihārī suddenly
hall and so forth. remembered that the man was a subject of his
Śrī Jagad-bandhu was originally a resident of family’s protectorate. He told the gatekeeper to
the village of Vānarīpāḍā in the Variśāla district say that Vinoda-bihārī from Vānarīpāḍā wanted
of East Bengal. Later he started a business in to see Śrī Jagad-bandhu dāsa.
Kolkata and became very wealthy. He used to When Jagad-bandhujī heard this, he
live in Bāgbāzār on the bank of the Gaṅgā in a immediately ran barefoot to meet Vinoda-bihārī.
gorgeous, palatial house. Once, in their guru- Recognizing the brahmacārī as his landlord, he

38
 Part
His Life and Teachings two

Śrī Gauḍīya Maṭha, Bāgbāzār, Kolkata

knelt down and offered praṇāma. With great and someone else to serve food on it? That will not
respect, he honoured his guests by offering them do. I shall carry the entire financial responsibility
high seats. Listening to their bhagavat-kathā, he for the construction of both the maṭha and the
became very pleased, and his faith increased even temple.” And so it happened. In 1930, Śrī Śrī
more when he heard that Vinoda-bihārī had now Gaura-Rādhā-Vinodānandajī were installed
left home and was engaged in various kinds of in Their enormous temple with harināma-
services to jagad-guru Śrīla Prabhupāda. Jagad- saṅkīrtana and much pomp and grandeur.
bandhujī then expressed a desire to perform any That is how the great endeavour of Śrī Vinoda-
kind of sevā to the maṭha. He had previously bihārī, a supremely renounced servant who was
resolved to donate land to Śrī Gauḍīya Maṭha but completely dedicated to the lotus feet of his guru,
now, having heard Śrī Vinoda-bihārī’s hari-kathā, became the root cause of the establishment of the
he said, “Is it right for one person to give a plate Bāgbāzār Śrī Gauḍīya Maṭha.

39
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

A Vedāntic explanation of the word paramānanda – supreme bliss

E very year on the occasion of Śrī Gaura-

janmotsava, a session of Śrī Dhāma
Pracāriṇī Sabhā was held at Śrī Māyāpura Yoga­
pīṭha. During these meetings, Śrīla Prabhupāda
would request the maṭha residents to praise and
glorify each other. In 1929, Śrīla Prabhupāda
ordered Śrī Vinoda-bihārī Brahmacārī to glorify
Śrī Paramānanda Brahmacārī Vidyāratna. Śrī
Paramānanda Brahmacārī, an intimate and one-
pointed servant of Śrīla Prabhupāda, was a close
friend of Śrī Vinoda-bihārījī. They lived together,
eating, drinking, sleeping and performing sevā
for Śrīla Prabhupāda.
Śrī Vinoda-bihārī stood up and first offered
praise to his guru, saying:

mūkhaṁ karoti vācālaṁ

paṅguṁ laṅghayate girim
Śrī Paramānanda Prabhu
yat-kṛpā tam ahaṁ vande
paramānanda-mādhavam to open the door. At that time, Śrīla Prabhupāda
himself will open the door of his bhajana-kuṭī for
I worship Mādhava, the embodiment of
him. Paramānanda Prabhu is exceptionally expert
supreme bliss (paramānanda), whose mercy
in constructing temples and maṭhas, in operating
turns the dumb into eloquent speakers and
the printing press, and in all aspects of running
enables the lame to cross mountains.
a maṭha. He cannot stay alive without serving
Śrī Vinoda-bihārījī then began to describe all Prabhupāda. It is not possible to perform service
the good qualities of Paramānanda Prabhu. “The to Śrī Śrī Guru-Gaurāṅga without the mercy of
single-minded guru-sevā of Śrī Paramānanda Śrī Paramānanda Prabhu, who has such exclusive
Prabhu is the ideal for guru-sevakas. He is always guru-niṣṭhā. All glories to Śrī Paramānanda
with Śrīla Prabhupāda like a shadow, performing Prabhu!
tasks such as cooking, washing his cloth,
prasīda paramānanda
managing travel arrangements and massaging
prasīda parameśvara
Prabhupāda’s feet at bedtime. Sometimes
ādhi-vyādhi-bhujaṅgena
Paramānanda Prabhu returns to the maṭha late,
daṣṭaṁ mām uddhara prabho
when Śrīla Prabhupāda is taking rest. But even
if it is midnight he will knock on the door and Gopāla-tāpanī Upaniṣad
(1.45)
call, ‘Prabhupāda! Prabhupāda!’ for Prabhupāda

40
 Part
His Life and Teachings two

is complete, it is beyond māyā and it is eternal.’

Have mercy upon me, Paramānanda! Have
[Bhakti-rasāmṛta-sindhu, 1.2.231]
mercy upon me, Parameśvara! I am bitten
“Furthermore, in the Taittirīya Upaniṣad
by the serpent of material miseries. Prabhu,
(2.7) it is said, ‘raso vai saḥ, rasaṁ hyevāyaṁ
please deliver me.
labdhvānandī bhavati, ko hyevanyāt kaḥ
“In Vedānta, the concept of cultivation prāṇyāt, yadeṣa ākāśa ānando na syāt, eṣa
of paramānanda, or supreme bliss, is also hyevānandayāti – The supremely blissful
mentioned: ānandamayo ’bhyāsāt (Brahma- (paramānanda) Supreme Absolute Truth is the
sūtra 1.1.12). The deep meaning of practising personification of rasa (transcendental mellows).
paramānanda is to engage completely and The living entity experiences paramānanda by
constantly in the pursuit of the personification of obtaining this personification of rasa. If this
paramānanda, Vrajendra-nandana Śrī Kṛṣṇa, with Absolute Truth, the personification of supreme
one’s body, mind and words. Śrīla Rūpa Gosvāmī, bliss, did not exist, then who could remain alive?
who established the mission to fulfil Śrī Caitanya Who would endeavour to protect his life? Hence,
Mahāprabhu’s innermost desire, has instructed us brahma, the personification of paramānanda
how to cultivate this paramānanda. ‘Ānukūlyena filled with rasa, gives ānanda (bliss) to everyone.’
kṛṣṇānuśīlanaṁ bhaktir uttamā – uttama-bhakti “We also see this established in Catur-
is the favourable and uninterrupted cultivation veda-śikhā : ‘naivete jāyante naiteṣām ajñāna-
of service for Kṛṣṇa’s pleasure with body, mind bandho na muktiḥ sarva eṣa hyete pūrṇā
and words.’ Unless we cultivate paramānanda ajarā amṛtāḥ paramāḥ paramānanda iti – The
favourably – that is, unless we practise the name of Bhagavān (which is śabda-brahma),
process of uttama-bhakti – we will not obtain Bhagavān Himself and all His incarnations
paramānanda. Therefore, in the conclusion of are not conditioned like the jīvas, nor do
the Brahma-sūtra it is said, anāvṛttiḥ śabdād They take birth like them. They are complete,
anāvṛttiḥ śabdāt. Here, the word śabda refers to unchanging, immortal and the personification of
śabda-brahma, transcendental sound vibration. paramānanda, supreme bliss.’
The name of Śrī Kṛṣṇa, the personification “Only by cultivating this paramānanda rasa-
of paramānanda, is that very transcendental svarūpa śabda-brahma, that is to say, only by
śabda-brahma: performing saṅkīrtana of the name of Bhagavān,
can one stop our rebirth forever. The meaning
nāma cintāmaṇiḥ kṛṣṇaś-
of the word anāvṛtti [from the sūtra anāvṛttiḥ
caitanya-rasa-vigrahaḥ
śabdād ] is ‘prevention of rebirth in this material
pūrṇaḥ śuddho nitya-mukto
world’.
’bhinnatvān nāma-nāminoḥ
“The pūrva-pakṣa‚ or first objection, to
“This means, ‘The transcendentally blissful this statement is as follows: ‘The meaning of
name of Kṛṣṇa is a wish-fulfilling gem, which paramānanda (highest bliss) is only bhāva,
bestows all spiritual desires. Because the name or sentiment, so how is it possible for this
of Kṛṣṇa and Kṛṣṇa Himself are non-different, it paramānanda to have shape or form?’ Therefore
is the personification of transcendental rasa, it the sūtra, arūpavadeva tat-pradhānatvāt in

41
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Brahma-sūtra, is cited. Parama-puruṣa (the

Supreme Person), parama-tattva (the Supreme
Absolute Truth), or brahma, is na-rūpavat ;
in other words, ‘not like a form’. He does not
take form. The Supreme Truth is Himself
form, and it is possible to have His darśana.
Therefore the next sūtra says, ‘api saṁrādhane
pratyakṣānumānābhyām – through worship
one can certainly have darśana both in the heart
and directly of the Supreme Truth.’
“In the Śrutis and Vedānta-sūtra this
paramānanda-puruṣa, or the supremely blissful
Person, is called ānandaṁ brahma, the blissful
brahma. Ānanda (bliss) is a synonym of prīti
(love and affection). All jīvas are actually striving
to attain paramānanda. One who desires
liberation will search for liberation (mokṣa),
thinking that to be paramānanda, the supreme
bliss. Hedonists run after enjoyment of the

“ He always preached śuddha-

senses, considering that to be ānanda. The
devotees strive for sevā to Kṛṣṇa, accepting that
as paramānanda. In other words, everyone is bhakti, the main subject of the
simply searching for paramānanda. However,
bhagavad-bhakti is the only personification of Vedānta, and instructed others
paramānanda, and therefore it is only through to do the same. This is the unique

”
bhakti that one can reach paramānanda-
svarūpa Vrajendra-nandana Śrī Kṛṣṇa, who is the distinction of his life.
personification of supreme bliss.”
The audience was fascinated by Śrī Vinoda- After accepting tridaṇḍa-sannyāsa, Śrī
bihārī’s lecture. Śrīla Prabhupāda was especially Vinoda-bihārī thoroughly fulfilled this innermost
pleased with his Vedāntic deliberations and gave desire of Śrīla Prabhupāda. Establishing Śrī
Śrī Vinoda-bihārī Brahmacārī all his books Gauḍīya Vedānta Samiti, he bestowed the dress
on Vedānta. “Study this literature with full of tridaṇḍa-sannyāsa on qualified members of
concentration,” he said. “I have not seen such the Samiti and added the title ‘Bhaktivedānta’ to
taste for Vedānta in anyone else. General people the names of initiates such as Vāmana, Nārāyaṇa,
say that the term Vedānta refers to nirviśeṣa- Trivikrama and others. He always preached
jñāna (impersonalism), but Vedānta is really śuddha-bhakti, the main subject of the Vedānta,
bhakti literature. You should stress this in your and instructed others to do the same. This is the
preaching and preach from it.” unique distinction of his life.

42
 Part
His Life and Teachings two

Śrī Vinoda-bihārī and the Ṭhākura Bhaktivinoda Institute

I n April 1931, Śrīla Prabhupāda established the

Ṭhākura Bhaktivinoda Institute in Śrī Dhāma
Māyāpura for education in transcendental subject
day (tithi ) of Śuddhā-sarasvatī, the goddess of
learning, and also of Śrīla Sarasvatī Prabhupāda.
Previously the holiday was on Sundays, due to
matters. Śrīla Prabhupāda was the chairman of the worship in the churches. In addition, he also
managing committee of the school, Śrīmad Bhakti established holidays on the different appearance
Pradīpa Tīrtha Mahārāja was the headmaster, and and disappearance days of distinctive Vaiṣṇava
among the other members of the committee, Śrī ācāryas. Religious teaching was compulsory in
Vinoda-bihārī Brahmacārī was appointed the this school. Students who failed the exams in the
director. Śrī Vinoda-bihārī changed the standards religious subjects were not allowed to enter the
that were established by the Englishmen. He next grade, even if they had passed the exams in
announced that the school would have breaks on all the other subjects. Śrī Vinoda-bihārī defended
Pañcamī and Ekādaśī instead of Sundays, and a his emphasis on religious ethics with the argument
half-day vacation on Caturthī and Daśamī instead that the welfare of society is not possible through
of Saturday. Ekādaśī was chosen because it is the atheistic education. For this work he received
day of Mādhava (mādhava-tithi ) the mother of special commendation and praise from the
pure devotion. Pañcamī-tithi is the appearance Navadvīpa-dhāma Pracāriṇī Sabhā.

Ṭhākura Bhaktivinoda Insitute

43
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

The title ‘Kṛtiratna’

I n 1932, at the 38th annual session of

the Śrī Navadvīpa-dhāma Pracāriṇī Sabhā,
the chairman, Śrīla Prabhupāda, bestowed the
gaṅgā-pūrva-taṭastha-śrī-
navadvīpa-sthale pare
śrī-māyāpura-dhāmastha-
title ‘Kṛtiratna’ (meaning, ‘whose every act and yoga-pīṭha-mahattame
accomplishment is a jewel’) on Śrī Vinoda-bihārī
guṇeṣu vā suśubhrāṁśu-
Brahmacārī. Kṛtiratna indicates bhakti and the
śakābde ’smin śubhāśraye
title was an embodiment of a blessing from Śrī
phālguṇa-pūrṇimāyāṁ śrī-
Gaura. The letter of blessing read as follows:
gaurāvirbhāva-vāsare

śrī śrī māyāpura-candro vijayatetamām (Signed) Śrī Bhaktisiddhānta Sarasvatī,

śrī śrī navadvīpa-dhāma pracāriṇyāḥ sabhāyāḥ Chairman
śrī śrī gaurāśīrvād-patram Śrī Vinoda-bihārī Brahmacārī, the servitor
of the Śrī Caitanya Maṭha, has protected the
śrī-mahāprabhu-sevārthaṁ land of Śrī Dhāma Māyāpura for the service
śrī-dhāmni-bhūmi rakṣakaḥ of Śrī Caitanya Mahāprabhu, and is expert
prajāpālanadakṣo yaḥ in protecting his dependants in every way.
śrī-caitanya-maṭhāśritaḥ He is Śrīla Prabhupāda’s intimate servant
śrī-vinoda-vihāyārkhya and is adorned with all the good qualities
brahmacāri-varāya ca of a Vaiṣṇava. At the auspicious time of
prabhupādāntaraṅgāya the appearance of Śrī Gaura on Phālguna-
sarva-sad-guṇa-śāline pūrṇimā, in 1853 Śakābda Era, the eminent
members of the Śrī Dhāma Pracāriṇī Sabhā
dhāma-pracāriṇī-saṁsat- have joyfully decorated him with the title
sabhyaistamai pradīyate ‘Kṛtiratna’ at Yogapīṭha, the topmost place
‘kṛtiratna’ iti khyātum of Śrī Māyāpura-dhāma in Śrī Navadvīpa,
upādhi-bhūṣaṇaṁ mudā situated on the eastern bank of the Gaṅgā.

Serving the Lord through court proceedings

O nce Śrī Vinoda-bihārī Brahmacārī attended

a religious assembly in Kṛṣṇanagara, at
which attorneys, barristers, a retired judge and
not performed hari-bhajana, the worship of Lord
Hari. Human life can become successful only
through hari-bhakti, but I have distanced myself
other eminent learned and respected people from it. Now in old age my senses are becoming
were present. Many of them gave sincere and weak, and there is no certainty when death will
thoughtful speeches, and one in particular spoke come. I don’t understand what to do now.”
with great humility and regret. “I have uselessly Speaking in this way he prayed at the lotus feet
wasted my whole life in court proceedings,” he of the Vaiṣṇavas and Bhagavān for bhagavad-
began. “My birth has gone in vain because I have bhakti.

44
 Part
His Life and Teachings two

At the end of the meeting the respected souls, the opportunity to attain bhagavad-bhakti
chairman asked Śrī Vinoda-bihārī Brahmacārī is very remote.
Kṛtiratna Prabhu if he would please say some­ “We are in the party of the most worshipful
thing. He stood up and began to speak simply and Śrīmatī Rādhikā, and our special service is to
naturally, but with very powerful language. “The arrange for Her meeting with Kṛṣṇa. On one

“
hidden purport of all the occasion, Śrī Kṛṣṇa went
scriptures is devotion to We are in the party of the most to meet with Candrāvalī
the Supreme Lord. Of worshipful Śrīmatī Rādhikā, and in her kuñja. Rādhā’s
all forms of bhagavad- sakhīs made up some
bhakti, the bhakti that our special service is to arrange for excuse to extricate Him

”
is imbued with prema
Her meeting with Kṛṣṇa. from there, and they
(prema-mayī bhakti ), as brought Him to Śrī
seen in the associates of Vrajendra-nandana Śrī Rādhā’s kuñja at Śrī Rādhā-kuṇḍa. There, in
Kṛṣṇa in Vraja, is topmost. Therefore Vaiṣṇava front of Kuñjeśvarī Śrīmatī Rādhikā He was made
ācārya Śrī Cakravartī Ṭhākura has said: to write, ‘I am the servant of Rādhājī. I will never
leave Rādhājī and go elsewhere.’ Then He had to
ārādhyo bhagavān vrajeśa-tanaya- sign this declaration. A few days later, though, Śrī
stad-dhāma vṛndāvanaṁ Kṛṣṇa, compelled by His nature, neglected this
ramyā kācid upāsanā vraja-vadhū- plea and again went to Candrāvalī’s kuñja. Rādhā’s
vargeṇa yā kalpitā sakhīs, seeing that Śrī Kṛṣṇa was so opposed to Śrī
śrīmad-bhāgavataṁ pramāṇam amalaṁ Vṛndāvaneśvarī Rādhikā, filed a court case against
premā pumartho mahān Him. Kṛṣṇa was not present at the proceedings,
śrī-caitanya-mahāprabhor matam idaṁ and Rādhājī’s sakhīs, winning the case, issued a
tatrādaro naḥ paraḥ court decree with which He was bound to comply.
By means of a warrant they arranged His sweet
Vrajendra-nandana Śrī Kṛṣṇa is the supreme
meeting with Śrīmatī Rādhikā.”
worshipful deity. Śrī Vṛndāvana-dhāma is as
The lawyers, the judge and all the other
worshipful as Kṛṣṇa, because it is the place
people were taken aback with Śrī Kṛtiratna
of His pastimes. Among all forms of worship,
Prabhu’s speech, which was filled with scriptural
the gopīs’ worship of Kṛṣṇa is supreme.
conclusions. His philosophical lecture left a deep
Śrīmad-Bhāgavatam offers the supreme,
impression in everyone’s heart and made them
flawless evidence of this truth. This is the
realize that the most important achievement in
teaching of Śrī Caitanya Mahāprabhu.
the human form of life is to attain the service of
“In the śāstras there are also examples of court Śrī Śrī Rādhā-Govinda, and nothing else. He then
proceedings. I think that the performance of court explained that a higher birth, beauty, education,
proceedings is the best sādhana in hari-bhakti. wealth, etc., are not required for śrī kṛṣṇa-
Besides, court proceedings are actually hari- bhajana. On the contrary, kṛṣṇa-bhajana is the
bhakti; it is just that people do not understand right of every human being. Thus, it is essential
how to perform them. For those unfortunate for all of us to perform hari-bhajana.

45
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Ideal Vaiṣṇava life

E ven though Śrī Vinoda-bihārī Brahmacārī

was from an educated and respected family
of landowners, he did not feel any pride. In his
of enjoyment for himself. With great love he
honoured whatever deity mahā-prasāda was
served. He never had the desire to eat anything
maṭha life he was tolerant, liberal and soft- delicious and throughout his life he never
spoken, and he would always help the poor and complained if there was too little salt in the
distressed. The vow and purpose of his life was: mahā-prasāda or if it was not tasty. When he was
“bhāla nā khāibe āra bhāla nā paribe … vraje the manager of Caitanya Maṭha in the early days,
rādhā-kṛṣṇa sevā mānase karibe – do not eat he and the other brahmacārīs were living and
rich foods and do not dress opulently. … rather, performing their sādhana-bhajana with great
always serve Rādhā and Kṛṣṇa in Vṛndāvana difficulty because of the maṭha’s impoverished
within your mind” (Śrī Caitanya-caritāmṛta, condition. Nonetheless, they were completely
Antya-līlā 6.236, 237). satisfied with such a life, and their dealings with
Śrī Kṛtiratna Prabhu’s sādhana was to do each other were very affectionate.
anything to please Kṛṣṇa and to give up all kinds

First meeting with pūjyapāda Śrīdhara Mahārāja

O nce after Navadvīpa parikramā, I [the

author] and a few brahmacārīs went to
Śrī Caitanya Sārasvata Maṭha in Koleragañja
(Navadvīpa) to have darśana of parama-
pūjyapāda parivrājakācārya-varya Śrīmad
Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja1. We
will never forget his description of his first sight
of paramārādhya Śrīla Gurudeva:
“While I was a student in the last year of law
school, I went to take darśana of Māyāpura.
First, I took darśana of the deities in the temple
at Yogapīṭha, and then Śrīvāsa-aṅgana, Advaita-
bhavana, Gadādhara-bhavana and other places.
While I was taking darśana at ākara-maṭha-rāja
Śrī Caitanya Maṭha, I witnessed an astonishing
scene. A beautiful young brahmacārī in a very
nice white dhotī and kurtā was sitting on a chair
beneath a jackfruit tree. He was resting his legs
on a table in front of him, the left leg on top of
the right, and was slowly swinging on the chair. The jack-fruit tree, close to Śrīla Prabhupāda’s bhajana-
kuṭīra, under which Śrī Vinoda-bihārī was sitting taking
1 Editor: see Appendix page 391 care of the management and instructing the devotees.

46
 Part
His Life and Teachings two

told me that his name was Śrī Vinoda-bihārī

Brahmacārī Kṛtiratna, and that he was the maṭha
manager. The man said, ‘He is the foremost
among the intimate servants of Śrīla Prabhupāda.
Although he appears common, he is actually
deeply philosophical and learned in bhakti-
siddhānta. He has contributed much towards the
development of Śrī Caitanya Maṭha, Yogapīṭha
and Śrī Dhāma Māyāpura, and is prominent on
the managing committee of the Bhaktivinoda
Institute.’ I became amazed hearing this.
“Shortly thereafter, I went to have darśana
of Śrīla Prabhupāda. I was completely overcome
by his grave personality and powerful speech.
At that time I vowed that now I would also
leave the perishable world and perform hari-
bhajana, because without it, life is useless. Śrīla
Pūjyapāda Śrīdhara Mahārāja Prabhupāda recited one verse from the Śrīmad-
Both his eyes were closed and it seemed that he Bhāgavatam (11.9.29) that made an indelible
was immersed in deep thought. Various residents imprint in my heart:
of the maṭha were coming before him. All of
labdhvā su-durlabham idaṁ bahu-sambhavānte
them – whether young or old, wearing white or
mānuṣyam artha-dam anityam apīha dhīraḥ
saffron – bowed their heads to the ground and
tūrṇaṁ yateta na pated anu-mṛtyu yāvan
offered praṇāma to that brahmacārī with great
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt
respect, and then went on with their service. At one
point, a well-built, grave sannyāsī came, offered “This means, ‘The human birth is extremely
his praṇāma and stood in front of him. Hearing rare and is only obtained after many births. But
some noise, the brahmacārī opened his eyes, sat although this birth is temporary, it can give the
up and looked at the sannyāsī. The sannyāsī highest benefit. Therefore an intelligent person
asked something with great humility, the does not delay even for a moment to endeavour
brahmacārī gave some answer and then the for the ultimate auspiciousness before death.’
sannyāsī again paid his praṇāma and went away.” “After that I returned to my home, but very
Pūjyapāda Śrīdhara Mahārāja continued, “I soon I gave up household life forever and came
watched all this very attentively, and wondered, to Prabhupāda’s lotus feet. As a maṭhavāsī, I
‘Everyone is respectfully paying praṇāma to had great affection for and friendship with Śrī
this young man and even important sannyāsīs Vinoda-bihārī Brahmacārī. We used to discuss
come to get advice and instructions from him. Vedāntic siddhānta and the deep concepts of
Who is he?’ I asked a maṭha resident standing bhakti, and with faith everyone would listen to
nearby about this exceptional brahmacārī. He our discussions.”

47
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Prabhupāda’s opinion of an ideal guru-sevaka

Ś rī Vinoda-bihārī Brahmacārī was sole

manager of the maṭha properties. For the
service of the maṭha he would have go to the civil
court from time to time to meet with high officials,
and he appeared to live an extravagant lifestyle.
Seeing the externals, some uninformed maṭha
residents concluded that Śrī Vinoda-bihārī did
not have any special feeling for bhakti and was
only expert in material matters. They assumed
that he could not have time to follow the different
limbs of bhakti, because he was well-known in the
community at large as he was always engrossed in
mundane affairs such as overseeing the tenants
and going to the court. The issue did not stop at
the maṭha in Māyāpura; some brahmacārīs in the
Delhi Gauḍīya Maṭha wrote Śrīla Prabhupāda an
extensive letter about Śrī Vinoda-bihārī.
When Śrīla Prabhupāda received this letter, Śrīpāda Narottamānanda Brahmacārī

he became very displeased. He wrote back, Śrīpāda Narottamānanda Brahmacārī was one
forcefully defending Vinoda-bihārī, saying that of the prominent sevakas in the Delhi Gauḍīya
Vinoda-bihārī was an extraordinary and ideal Maṭha at that time. He was a famous speaker
Vaiṣṇava with exceptional guru-niṣṭhā. “He is of Śrīmad-Bhāgavatam and had deep faith in
fully learned in the difficult siddhānta of bhakti,” Śrīla Prabhupāda. By good fortune he read Śrīla
Śrīla Prabhupāda told the brahmacārīs, “and, in Prabhupāda’s letter, which gave him strong
particular, he has penetrated the deep concepts of confidence in Śrī Vinoda-bihārī Brahmacārī.
Vedānta. He is extremely enthusiastic to perform After Śrīla Prabhupāda departed from this world,
bhajana, he is exclusively endeavouring to please Śrī Narottamānanda left Śrī Gauḍīya Maṭha and
Śrī Hari, Guru and the Vaiṣṇavas, and he has went to Śrī Dhāma Navadvīpa together with his
captured the mood of renunciation. Furthermore, godbrothers, Śrī Vinoda-bihārī Kṛtiratna Prabhu,
he is affectionate and compassionate, and on top Śrī Narahari Sevā-vigraha Prabhu and others.
of that, he is a competent leader with excellent He performed sādhana-bhajana at Śrī Gauḍīya
organizational and managerial capabilities. Those Vedānta Samiti and travelled around India,
who do not consider Vinoda to be a Vaiṣṇava preaching śuddha-bhakti. While at the Gauḍīya
are themselves not Vaiṣṇavas at all. No one can Vedānta Samiti, he revealed to our worshipful
prevent the inevitable destruction of those who gurupāda-padma the contents of the letter
offend Vaiṣṇavas because they do not understand written by Śrīla Prabhupāda to the brahmacārīs
their inner heart.” of the Delhi Gauḍīya Maṭha.

48
 Part
His Life and Teachings two

The transfer of Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s samādhi

I n 1932, the Bhagavatī Bhāgīrathī inundated

the countryside and her waters flooded every
direction. The Gaṅgā’s strong current had cut
After some days and nights of intense and
ceaseless labour, Śrī Vinoda-bihārī Prabhu and
his dear godbrother and friend Śrīpāda Narahari
the western bank, which was fast disappearing Sevā-vigraha Prabhu were able to save the
into the flood. In Kuliyā, on that western bank, samādhi with the help of other guru-sevakas.
the samādhi of Śrīla Prabhupāda’s most beloved Accompanied by saṅkīrtana, they brought it well
Śrī Gurudeva, Śrīla Gaura-kiśora dāsa Bābājī protected and in its complete form to Śrī Caitanya
Mahārāja, was located. Śrīla Prabhupāda had Maṭha. Śrīla Prabhupāda was very pleased, and
performed Śrīla Bābājī Mahārāja’s samādhi he himself began to dig the foundation for the
ceremony with his own hands in 1915 on samādhi on the banks of Rādhā-kuṇḍa, with
Utthāna-ekādaśī. Now, when Śrīla Prabhupāda the help of his prominent sevakas : Śrīpāda
came to learn that the samādhi of his śrī Kuñja-bihārī Vidyābhūṣaṇa, Śrī Aprākṛta Bhakti
gurudeva was about to be carried away by the Sāraṅga, Śrī Bhakti Rakṣaka Śrīdhara Mahārāja,
flow of the Gaṅgā, he instructed his intimate Śrī Narahari Sevā-vigraha Prabhu and Śrī Vinoda-
servant Śrī Vinoda-bihārī Brahmacārī to rescue bihārī Kṛtiratna Prabhu. Upon completing the
the complete samādhi by some means or other, samādhi, Śrīla Prabhupāda became overwhelmed
and to re-establish it on the bank of Śrī Rādhā- by the pain of separation from his gurudeva.
kuṇḍa in Śrī Dhāma Māyāpura. When his intimate servants saw Prabhupāda’s

Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s samādhi-mandira on the bank of Śrī Rādhā-kuṇḍa at Śrī Caitanya Maṭha

49
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

“ The lawyers and other officials

were greatly impressed by
Śrī Vinoda-bihārī ’s argument,
and they lavishly praised his
diverse talents. Śrīla Prabhupāda
was also very pleased and
entrusted Kṛtiratna Prabhu with
all the court proceedings of the

Śrīla Gaura-kiśora dāsa Bābājī Mahārāja’s samādhi-mūrti

Śrī Gauḍīya Maṭha mission. ”
face, overcome as he was with feelings of West. When the judge had heard the arguments
separation, tears began to flow like streams from from both sides, he decided to pronounce a harsh
their eyes. Vinoda-bihārī Brahmacārī sat close judgment on the accused. Considering this, Śrī
to the lotus feet of Śrīla Prabhupāda and washed Vinoda-bihārī Brahmacārī gravely told the judge,
those feet with his tears. “Respected Sir, you should know that we are not
When Śrīla Prabhupāda’s śrī gurudeva, Śrīla followers of Christianity. We are pure Vaiṣṇavas
Gaura-kiśora dāsa Bābājī Mahārāja, entered following the Indian Vedic tradition and rules.
aprakaṭa-līlā, Prabhupāda was preparing to According to vaiṣṇava-dharma, one is allowed to
perform his samādhi ceremony. At that time, the transfer a samādhi when there are special reasons
licentious and sinful bābājīs of Kuliyā created constituting extraordinary circumstances. There
various obstacles. However, in the end they could are thousands of statements testifying to this.”
not stop him. Now, when the samādhi was being When the judge heard this, he reversed his
transferred from Kuliyā to Śrī Dhāma Māyāpura, decision and passed judgment in Śrī Vinoda-
the bābājīs again tried to obstruct them. When bihārī’s favour, declaring, “The defendant is
they were unable to stop the transfer, they filed released without charge.” The lawyers and other
a case in the Kṛṣṇanagara court, naming Śrī officials were greatly impressed by Śrī Vinoda-
Vinoda-bihārī Brahmacārī as the main defendant bihārī’s argument, and they lavishly praised his
in the removal of the samādhi. diverse talents. Śrīla Prabhupāda was also very
The case was presented in the court of a pleased and entrusted Kṛtiratna Prabhu with all
scrupulous Christian judge, who deliberated the court proceedings of the Śrī Gauḍīya Maṭha
upon it very seriously. According to precedent in mission. It would have been very difficult for an
English law of that time, it was a criminal offence ordinary person to accomplish what Śrī Vinoda-
to move a tomb from its original site, and this bihārī Brahmacārī achieved in his service to
violation was subject to a severe penalty in the Śrīla Prabhupāda.

50
 Part
His Life and Teachings two

Preaching of śuddha-bhakti

I n the beginning of 1933, Vinoda-bihārī and

a few brahmacārīs went to Śrī Dhāma Purī,
Kaṭaka and other places in Orissa to fulfil Śrīla
the transcendental name of Bhagavān and the
mantras [given at the time of dīkṣā] are called
śabda-brahma. One cannot be a sad-guru unless
Prabhupāda’s desire to spread the practice he has realized śabda-brahma, is well versed in the
of śuddha-bhakti introduced by Śrī Caitanya topics of the Śrutis, which are the manifestation of
Mahāprabhu. First they went to Puruṣottama śabda-brahma, and has no attraction for material
Maṭha in Śrī Dhāma Purī, where they stayed for sense objects. When ordinary people say the name
a few days. Śrī Vinoda-bihārī lectured on various Bhagavān, it is an ordinary sound that does not
topics to the maṭha devotees, and addressed have the same transcendental power as the śabda-
other audiences as well. He also resolved many brahma uttered by mahāpuruṣas. Therefore, the
complicated problems at Puruṣottama Maṭha. bona fide spiritual master purifies the ear (karṇa-
From there they went to Śrī Saccidānanda saṁskāra) of the qualified disciple by giving him
Maṭha in Kaṭaka. Besides helping to settle issues śabda-brahma in the form of Bhagavān’s name
there, Vinoda-bihārī delivered a significant lecture and in the form of mantras, both of which are
entitled, ‘The transcendental sound in Vedānta’. possessed of transcendental power.
Hundreds of students, teachers and very educated “The inner mood of the original speaker of
and respectable listeners attended the lecture, the Veda, Vedānta, Gītā and Śrīmad-Bhāgavatam
which was given in the courtyard of a college. is concealed in the mantras, verses and words
“One can only acquire initial knowledge of a of the scriptures, and we cannot experience
thing through the ear, that is, through the sense or understand this inner mood unless we hear
of hearing. Therefore, hearing (śravaṇa) has a from the ācāryas or Vaiṣṇavas in the guru-
special significance in the Vaiṣṇava sampradāya. paramparā. This is because it is only through the
The only means of śravaṇa is through the ear, śiṣya-paramparā (disciplic succession) that one
and not by any other knowledge-acquiring sense. can understand the mood of the original speaker,
At the same time, the ear has no access to the whether he be Śrī Kṛṣṇa, Śrī Nārāyaṇa, Śrī Nārada,
experience of the other senses. The eyes can see Śrī Vyāsa or someone else. One cannot take this
a ripe mango, the tongue can taste it, the nose can mood to heart through independent intelligence.
experience its delicious fragrance, and the skin
sampradāya vihīnā ye mantrās
can determine its softness or hardness, but the
te viphalā matāḥ
ears have no relation with the mango. Through
ataḥ kalau bhaviṣyanti
the ear, however, one can comprehend that which
catvāraḥ sampradāyinaḥ
the other senses are unable to see, taste or touch.
“For this reason, the sad-guru (bona fide Padma Purāṇa
spiritual master) first bestows transcendental A mantra is useless unless it is received
sound vibration, or śabda-brahma, upon the through a sampradāya, and therefore, there
sat-śiṣya, speaking it into the ear of the qualified are four Vaiṣṇava sampradāyas in Kali-
disciple. In the line of śrī guru-paramparā, both yuga.

51
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

“ The inner mood of the

“One special consideration is as follows. The
meaning of the words in Śrīmad-Bhāgavatam
and other scriptures is dependent on the accent original speaker of the Veda,
and pronunciation of the original speaker of
those words. The sentence ‘Rāma, where did Vedānta, Gītā and Śrīmad-
you go?’ for example, can have many meanings,
Bhāgavatam is concealed in the
depending on the tone and emphasis with
which it is pronounced. The tone of the original mantras, verses and words
speaker, which conveys the real meaning of his
speech, can be understood only through the
of the scriptures, and we cannot
guru-paramparā. Consequently, in regard to experience or understand
transcendence, both spiritual sound vibration
(śabda-brahma) and the ear, which can capture this inner mood unless we hear
the essence of śabda-brahma, are regarded as from the ācāryas or Vaiṣṇavas

”
particularly important.”
(This we heard directly from Śrīla Guru in the guru-paramparā.
Mahārāja.)

Interest in philosophy

S ometimes Śrī Vinoda-bihārī Brahmacārī

had to go on long journeys in the course
of managing the branch Gauḍīya Maṭhas or
Vāsudeva Prabhu2 was searching for Śrīpāda
Kṛtiratna Prabhu and unexpectedly arrived at his
bhajana-kuṭīra where he was deeply absorbed
for preaching. At those times, he invariably in studying Tattva-sandarbha. At that time, Śrī
kept with him Jaiva-dharma, special issues Vāsudeva Prabhu was acknowledged among
of Śrī Gauḍīya, Tattva-sandarbha and other Prabhupāda’s disciples as a prominent authority
philosophical works. He would get especially on bhakti-siddhānta, and everyone faithfully
absorbed in studying these books while riding accepted his explanations.
on the trains. In those days, general maṭha Śrī Ananta Vāsudeva immediately took the
residents were prohibited from reading and Tattva-sandarbha from Śrī Kṛtiratna Prabhu’s
studying Śrīla Jīva Gosvāmī’s Sandarbhas, Śrīla hands. “Vinoda!” he exclaimed, “You are studying
Baladeva Vidyābhūṣaṇa’s Govinda-bhāṣya, Tattva-sandarbha! Do you understand anything
Bhāṣya-pīṭhaka, etc. It was also considered of what you are reading or are you just turning
inappropriate for common devotees to study the pages? Don’t you know that it contains deep
the Tenth Canto of the Śrīmad-Bhāgavatam. philosophical siddhānta? Even great scholars
Only those few devotees who possessed the can hardly understand this book.” Śrī Kṛtiratna
ability to understand tattva-jñāna (knowledge
2 For some time after Śrīla Prabhupāda’s aprakaṭa-līlā, Śrī
of reality) were permitted to study these books Ananta Vāsudeva was the chairman and ācārya of the
with a qualified Vaiṣṇava. One day, Śrī Ananta Gauḍīya Maṭha, but he was later removed from that post.

52
 Part
His Life and Teachings two

Prabhu remained calm and sober, and stood though diligent, young brahmacārī who lacked
without making any reply. Observing his silence tattva-jñāna. He never imagined that Vinoda
Śrī Vāsudeva Prabhu again asked, “Why don’t you would ever be able to answer such profound
speak? Do you understand anything or not?” philosophical questions. Now he was amazed.
Śrī Vinoda-bihārī answered gravely, “You can This incident inspired in him a mood of respect
ask me any question from the book.” Śrīpāda and honour for Vinoda. He became even more
Vāsudeva Prabhu then asked extremely difficult wonder-struck when he read Vinoda’s essays
questions on pramāṇa-tattva, prameya-tattva, and articles. Vinoda’s literary style was extremely
sambandha, abhidheya and prayojana-tattva, deep, exhibiting refined, ornamental language.
and Śrī Kṛtiratna Prabhu answered all his After Śrī Vāsudeva Prabhu became ācārya, he
questions in simple, easy-to-understand language. told his eminent writers and scholarly disciples
Śrī Vāsudeva Prabhu had until then to learn the art of literary composition from Śrī
considered Kṛtiratna Prabhu to be an ordinary, Vinoda-bihārī Brahmacārī.

Śrī mahā-mantra and kīrtana

I n 1933, Śrīla Saccidānanda Bhaktivinoda

Ṭhākura’s virahotsava (disappearance day
festival) was held at his samādhi-mandira at
various rāga-raginīs as he played the harmonium.
As he did this, he modulated his voice in such
a way that it took him ten or fifteen minutes to
Svānanda-sukhada-kuñja in Śrī Godruma. Śrīla sing the sixteen words of the Hare Kṛṣṇa mahā-
Prabhupāda was present at this festival with mantra from the first ‘Hare’ to the last. In addition,
his disciples, including his intimate servant he was trying to display deep spiritual emotion by
Śrī Vinoda-bihārī Brahmacārī. Pre-eminent gesturing excessively with his hands and arms.
Vaiṣṇavas from all over Bengal assembled Some time later, when Śrī Vinoda-bihārījī
together for the occasion, and Śrīla Prabhupāda came to Śrīla Prabhupāda, Prabhupāda chided,
gave his dear Vinoda the responsibility of “Did you listen to the kīrtana? One could have
attending to the special guests. performed kīrtana of the whole mahā-mantra fifty
The honourable Śrī Sītānātha Bhakti-tīrtha, times during the time it took him to pronounce
a disciple of Śrīla Bhaktivinoda Ṭhākura, also Hare Kṛṣṇa only once.” He further instructed
came, and was given a room with great respect. Śrī Vinoda-bihārī, “Those who have no taste for
He was considered a prominent kīrtana singer śrī nāma and their iṣṭadeva are only attached
in Bengal and was expert in all kinds of rāga- to tauryātrika kīrtana with different melodious
raginīs, rhythms, tunes, modulations of the voice, tunes for the happiness of their senses. I call
etc. He was also a master of harmonium, esarāj, these people the tāl-ṭhokā sampradāya, persons
vīṇā, mṛdaṅga, tablā and other instruments. who are only interested in rhythm and not in
After the celebration, Bhakti-tīrtha Prabhu inner moods.
seated Śrī Vinoda-bihārī Brahmacārī near him “We can cast out inertia, laziness and all kinds
with great affection and started to perform of anarthas by faithfully performing kīrtana of
kīrtana. He began to sing the mahā-mantra to the Hare Kṛṣṇa mahā-mantra in a loud voice.

53
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

All our desires will be fulfilled when we become Once, Śrī Sītānātha Bhakti-tīrtha Mahodaya
absorbed in this kīrtana. Members of the tāl- stayed for some time at Yogapīṭha in Māyāpura.
ṭhokā sampradāya are completely entangled in One day at dawn he started to sing, “rāī jāgo rāī
material profit, adoration and distinction. Pure jāgo” in a very sweet voice, accompanying himself
Vaiṣṇavas always keep far away from this and on the harmonium. Śrīla Prabhupāda heard
instead absorb themselves in chanting kṛṣṇa- about this and stopped the singing. “First wake
nāma with faith. The transcendental form, quality up yourself,” he said. “That means you should
and pastimes of nāmī prabhu (the Supreme Lord first be established in your eternal svarūpa, your
who is addressed by the name) manifest in the spiritual form. Then it is proper to wake up Rāī
hearts of those who perform nāma-kīrtana in (Śrīmatī Rādhikā).” Śrīla Prabhupāda told his
this way. Love of God (bhagavat-prema) only disciples that kīrtana with very esoteric verses
develops through the chanting of such śuddha- about unnata-ujjvala-rasa (the most elevated
nāma.” Through this incident, jagad-guru Śrīla relationship of divine amorous love) should not
Prabhupāda instructed his qualified disciple on be performed here and there, in shops, markets,
nāma-bhajana. on the street or before unqualified persons.

Decorated with the title ‘Upadeśaka’

A fter the Śrī Gaura-janmotsava in 1934,

the Śrī Navadvīpa-dhāma Pracāriṇī Sabhā
held its 40th annual session in Śrī Caitanya
vāneṣuvasuśubhrāṁśu-śakābde maṅgalālaye
phālguṇa-pūrṇimāyāṁ śrī-gaurāvirbhāva-vāsare

(Signed) Śrī Siddhānta Sarasvatī,

Maṭha’s avidyā-haraṇa 3 temple hall. That year
Chairman
the chairman, Śrīla Bhaktisiddhānta Sarasvatī
Prabhupāda, adorned Śrīpāda Vinoda-bihārī Kṛtiratna Śrī Vinoda-bihārī Brahmacārī
Kṛtiratna Mahāśaya with the title ‘Upadeśaka’ is pure-hearted, devoted to ethical values,
(advisor). magnanimous and attached to the path of
truth. He performs all kinds of service to śrī
śrī śrī māyāpura-candro vijayatetamām
guru, and is extremely dear to śrī gurudeva.
śrī śrī navadvīpa-dhāma pracāriṇyāḥ sabhāyāḥ
On this sacred day of the appearance of Śrī
śrī śrī gaurāśīrvād-patram
Gaurasundara on Phālguna-pūrṇima, year
sarvātmanā śrī-guru-gaura-sevā- 1855 Śakābda Era, the members of the Śrī
sampādkaḥ śuddha-matirna-yajñaḥ Navadvīpa-dhāma Pracāriṇī Sabhā joyfully
sadāśayaḥ sat-yapathaikarāgī decorated him with the title ‘Upadeśaka’ at
guru-priyo ’yaṁ kṛtiratna-varyaḥ the auspicious Śrī Yogapīṭha, the topmost
place of Śrī Māyāpura, the pinnacle of Śrī
śrī-vinoda-vihāryākhyā brahmacāri-varo mudā
Navadvīpa-dhāma, situated on the eastern
upadeśaka ityetad-upanāmnā vimaṇḍitaḥ
bank of the Bhagavatī Bhāgīrthī.
gaṅgā-pūrva-taṭastha śrī-navadvīpa-sthalottame
śrī-māyāpura-dhāmasthe yogpīṭhāśraye pare
On the second day of this same occasion
3 Editor: meaning, ‘that which utterly destroys ignorance’ the Viśva Vaiṣṇava Rāja Sabhā also praised

54
 Part
His Life and Teachings two

Śrī Kṛtiratna Prabhu for accomplishing Śrī in various services for Śrī Dhāma Māyāpura,
Gaurasundara’s innermost desire: “Upadeśaka Śrī Caitanya Maṭha and all its associate branch
Śrīpāda Vinoda-bihārī Brahmacārī Kṛtiratna maṭhas ; and especially by very expertly managing
Mahāśaya has shown that he is a worthy recipient the present year’s Śrī Dhāma parikramā. His
of the affection of Śrī Śrī Guru-Gaurāṅga by lectures, which are filled with philosophical
performing activities to protect the property conclusions, are also extremely praiseworthy.”
of Śrīman Mahāprabhu; by engaging himself

His Highness Sir John Anderson, Governor of Bengal,

visits Śrī Dhāma Māyāpura

D ue to the preaching of jagad-guru Śrīla

Prabhupāda and his very qualified
disciples, many faithful persons began to come
from all over India to have darśana of Śrī Dhāma
Māyāpura. Even prominent officials in the Indian
government came with faith and eagerness.
When news about Śrī Dhāma Māyāpura, the
birthplace of Śrī Gaurasundara, reached the ears
of His Highness Sir John Anderson, who was the
Governor of Bengal at the time‚ he also developed
a desire in his heart to have darśana of this sacred
place. On 13 January 1935, he was called on
special business to the District Headquarters in
Kṛṣṇanagara. By the desire of Śrīla Prabhupāda,
paṇḍita Śrīpāda Vinoda-bihārī Brahmacārī
Upadeśaka Kṛtiratna went with paṇḍita Śrī
Atula-candra Bandopādhyāya Bhakti Sāraṅga
Gosvāmī to Kṛṣṇanagara to meet the Governor
and to invite him, on behalf of Śrī Caitanya Maṭha
and Viśva Vaiṣṇava Rāja Sabhā, to come to Śrī
Dhāma Māyāpura.
Sir John Anderson respectfully accepted the
invitation and arrived at Śrī Dhāma Māyāpura
the next day with an army of followers and
supporters. The Governor was welcomed at the
entrance gate of Yogapīṭha by Śrīyuta Rāma-
gopāla Vidyābhūṣaṇa (MA) from the Dhāma Śrī Vinoda-bihārī together with Śrīla Prabhupāda and
Pracāriṇī Sabhā, and by Śrīpāda Vinoda-bihārī Sir John Anderson at Śrī Yogapīṭha, Śrī Dhāma Māyāpura

55
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Brahmacārī Kṛtiratna, who was the secretary of also took care of providing mahā-prasāda for
the Ṭhākura Bhaktivinoda Institute. Kṛtiratna the guests. After having darśana of Śrī Dhāma
Prabhu and Śrīpāda Bhakti Sāraṅga Gosvāmī Māyāpura, the Governor expressed his heartfelt
Prabhu then took the Governor to meet with pleasure and said, “My long-cherished desire
Śrīla Prabhupāda, after which there was a has been fulfilled today. I will be very pleased
welcoming ceremony in the assembly hall. At to arrange some governmental service for the
Śrīla Prabhupāda’s behest, Śrī Vinoda-bihārījī development of this sacred place.” Later, Śrīla
arranged the Governor’s tour of Māyāpura and Prabhupāda bade the Governor a royal farewell.

The inauguration of Śrī Mandira and the deities at Yogapīṭha

W  hile Śrīpāda Vinoda-bihārī Brahmacārī

Kṛtiratna was the manager of the Śrī
Dhāma Māyāpura estate, he found several
at midnight, and no one could understand how
he got there. When asked, he would reply, “I met
some young cowherd boy on the road. He caught
documents which provided clear evidence that me and brought me here. But upon arriving here, I
Śrī Jagannātha Miśra’s residence was indeed in could not find that cowherd boy anywhere.”
Śrī Dhāma Māyāpura, and that Śrī Śacīnandana In March 1934, Śrīla Prabhupāda laid the
Gaurahari appeared under a neem tree there. foundation for the construction of a temple at Śrī
In those articles the name of the birthplace of Yogapīṭha-Māyāpura. The major responsibility
Gaurasundara was written under section 399 and for the construction was entrusted to Śrīpāda
the residence was mentioned in section 265. Kṛtiratna Prabhu. While the workers were digging
When Vinoda-bihārījī first came to Māyāpura, the foundation for the temple, they found an
it was simply a forest of tulasī. The Muslims had astonishingly beautiful four-armed deity. When
tried to grow crops there, but no matter what seeds Śrī Vinoda-bihārī Brahmacārī heard this news,
they sowed, only tulasī plants sprouted. Earlier, he immediately went there with Śrīpāda Narahari
while Śrī Bhaktivinoda Ṭhākura was performing Prabhu and other leading maṭha residents, and
bhajana at night in Godrumadvīpa, he had seen they were elated to see the extraordinary deity.
a divine light near a palm tree in Māyāpura. Later
Śrīla Bhaktivinoda brought vaiṣṇava-sārvabhauma
Śrī Jagannātha dāsa Bābājī Mahārāja to that
place. Bābājī Mahārāja was extremely renowned
in Gauḍa-maṇḍala, Kṣetra-maṇḍala and Vraja-
maṇḍala. When he arrived there, he jumped up
and started to dance wildly with upraised arms. [At
the time he was over one hundred years old.] “This
land is the appearance place of our Śacīnandana
Gauracandra!” he exclaimed.
Śrī Gaura-kiśora dāsa Bābājī also used to come
to this uncultivated land. Sometimes he arrived The Adhokṣaja deity at Yogapīṭha

56
 Part
His Life and Teachings two

A photo printed in the Gauḍīya after the completion of the temple at Yogapīṭha

When Śrīla Prabhupāda came some time later, he the sky, was constructed in a very short time
was also very pleased to see the deity. He declared under the supervision of Śrī Kṛtiratna Prabhu
that this was the Adhokṣaja deity that had been and Śrī Revatī-ramaṇa Brahmacārī. The ruler
served by Śrī Jagannātha Miśra and Śrī Śacī-devī. of independent Tripura, Śrīmad Vīravikrama
Today this deity is being worshiped in the tall Kiśoradeva Śarmā Māṇikya Bahādura
temple at Yogapīṭha. Dharmadhurandhara Mahodaya, performed the
Sakhīcaraṇa Rāya Bhakti-vijaya, a disciple of inauguration of the temple together with Śrīla
Śrīla Prabhupāda and a well-known businessman Prabhupāda on Śrī Gaura-janmotsava day, 1935.
in Kolkata, carried the entire expense of the For the great service of building this temple, Śrīla
grand and gorgeous temple. The magnificent Prabhupāda adorned Sakhīcaraṇa Rāya with the
temple, which is so high that it seems to kiss title of ‘Śreṣṭa Ārya’, the topmost Aryan.

57
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Māyāvāda kī Jīvanī

O ne day, when Ācārya Kesarī (Śrī Śrīmad nirviśeṣa brahma-vāda or māyāvāda can
Bhakti Prajñāna Keśava Gosvāmī Mahārāja) never be identical with Śrī Vedavyāsa’s saviśeṣa
was sitting with his disciples, he told us about a brahma-vāda. In Śāṇḍilya-sūtra (26), Śāṇḍilya
book he had written called Māyāvāda kī Jīvanī. Ṛṣi says, ‘brahma-kāṇḍaṁ tu bhaktau tasyānu-
“Śrīla Prabhupāda considered that Śaṅkara’s jñānāya sāmānyāt – the Brahma-kāṇḍa
philosophy would create many obstacles for (Brahma-sūtra) specifically expounds bhakti, not
the preaching of śuddha-bhakti, as long as it jñāna.’ In his Bhakti-sūtra, Śrī Nārada Ṛṣi also
remained prevalent in this world. It is therefore refers to Vedavyāsa, who compiled Brahma-sūtra,
extremely important to eradicate this philosophy. and to Śrī Śāṇḍilya Ṛṣi as authors of literature on
Kevalādvaita-vāda, the philosophy of monism, bhakti, and he very clearly states that Vyāsa-sūtra
is refuted by literatures such as Śrīman (Brahma-sūtra) is a treatise on bhakti.
Madhvācārya’s Anubhāṣya, “When I was living in
Anuvyākhyān and Sūtra-
bhāṣya, Śrī Jayatīrtha’s Nyāya-
“ Śrī Śaṅkarācārya’s Māyāpura, Śrī Vidyābhūṣaṇa and
Śrī Vidyāvinoda, who were the
sudhā and Tattva-prakāśika, imaginary nirviśeṣa editors of the weekly magazine
and Śrī Vyāsatīrtha’s Nyāyāmṛta, brahma-vāda or Gauḍīya, once came to me. They
which are great weapons, just insisted that I write an essay on
like the Sudarśana cakra. māyāvāda can never māyāvāda for a special issue of
“These conclusions of Śrīla
be identical with Śrī the Gauḍīya. Accordingly, I quick­
Prabhupāda deeply influenced ly wrote the essay Māyāvāda kī
my heart. In addition to these Vedavyāsa’s saviśeṣa Jīvanī and presented it to them.

”
treatises, I collected ten or twelve Later on I found out that the essay
more books on the Vedānta
brahma-vāda. was too long for the special issue,
philosophy and studied them all from beginning but that Prabhupāda had been extremely pleased
to end with great concentration. These books show to read it and wanted it to be published quickly
very clearly that the nirākāra, nirviśeṣa, nirguṇa as a small book. The essay was lost, however,
brahma-vāda or māyāvāda of Śaṅkara differs in during the confusion after Śrīla Prabhupāda’s
all respects from the concepts of Śrīla Vedavyāsa, disappearance. Fortunately, it was found in 1942
who wrote Śrī Brahma-sūtra, the commentary in the house of Śrīyutā Uṣālatā-devī, a follower of
on Vedānta, and its natural commentary, Śrīmad- Śrīla Prabhupāda, in the village of Caṁpāhāṭī. It
Bhāgavatam. Nowhere in the five hundred and will be published soon.”
fifty aphorisms of Brahma-sūtra do we find Later on it was published in the Bengali
words like jñāna, nirākāra, nirviśeṣa or nirguṇa. monthly, Śrī Gauḍīya-patrikā, and in the Hindi
Nirguṇa brahma can never be worthy of worship monthly, Śrī Bhāgavata-patrikā, and it has also
because it has no compassion. The brahma been published as a book both in Bengali and
of māyāvāda is false and simply a figment of in Hindi. The seventh part of this present book
the imagination; it can never be real brahma. contains a special summary of the contents of
Consequently, Śrī Śaṅkarācārya’s imaginary Māyāvāda kī Jīvanī.
58
 Part
His Life and Teachings two

Śrīla Prabhupāda enters aprakaṭa-līlā

Ś rīla Prabhupāda travelled all over India and of Śrī Nṛsiṁha-caturdaśī, and observed
preached with scrupulous diligence until puruṣottama-vrata in Puruṣottama-dhāma (Purī).
1936. He gave tridaṇḍa-sannyāsa to exception­ Then he returned to the Kolkata Gauḍīya Maṭha.
ally qualified brahmacārīs and maṭha residents, During this period he often told everyone,
and through them started to preach pure bhakti “All of you should perform bhajana sincerely ;
everywhere, through kṛṣṇa-nāma-saṅkīrtana. He there are not many days left now.” Early in the
first established Śrī Caitanya Maṭha in Māyāpura, morning, on the day he entered aprakaṭa-līlā, he
and after that, nine maṭhas on the nine islands gave the order to tridaṇḍi-svāmī Śrīmad Bhakti
of Navadvīpa, and approximately sixty-four Rakṣaka Śrīdhara Gosvāmī Mahārāja to sing Śrī
preaching centres all over India. He published the Rūpa-mañjarī-pada. Śrīla Prabhupāda praised
daily newspaper Nadīyā Prakāśa and the weekly Śrīpāda Narahari Brahmacārī Sevā-vigraha
magazine Gauḍīya in Bengali, The Prabhu, and told all his disciples
Harmonist in English, Bhāgavata
in Hindi, and other transcendental
“ Our ultimate that they should be honest like him,
and that they should perform hari-
magazines as well. He also published aspiration is bhajana without other ambitions.
Śrī Caitanya-caritāmṛta, Śrīmad- the dust of the He then gave his last instruction to
Bhāgavatam and other devotional the disciples present:
literature. Śrīla Prabhupāda sent lotus feet of the “I have encouraged everyone
his expert disciples tridaṇḍi- Vaiṣṇavas in the to perform bhajana and to be
svāmī Śrīmad Bhakti Hṛdaya Bon indifferent to everything else.
Mahārāja and tridaṇḍi-svāmī line of Śrī Rūpa For this reason, some people are

”
Bhakti Pradīpa Tīrtha Mahārāja to dissatisfied with me. But one day
Gosvāmī.
the West. They brought Śrī Gaura’s they will surely understand that I
message to England, France, Germany and have said this only for the welfare of the world. All
other countries. After they returned, Aprākṛta of you should enthusiastically preach together
Bhakti Sāraṅga Prabhu was sent to the Western that hari-kathā which is in accordance with the
countries to continue the preaching. In this way, mood of Śrī Rūpa Gosvāmī and Śrī Raghunātha
the dissemination of pure bhakti began with dāsa Gosvāmī. Our ultimate aspiration is the
great enthusiasm. dust of the lotus feet of the Vaiṣṇavas in the line
Amidst all this, in the beginning of 1936, Śrīla of Śrī Rūpa Gosvāmī. You should stay together
Prabhupāda began to display his pastime of ill under the guidance of the āśraya-vigraha (śrī
health. Despite that, during that year he inaugu- guru) to please the transcendental senses of
rated a transcendental exhibition in Prayāga, advaya-jñāna para-tattva Śrī Śrī Rādhā-Kṛṣṇa
delivered long lectures at Śrīvāsa-aṅgana in Yugala. You should proceed on the path of hari-
Māyāpura on the occasion of śrī vyāsa-pūjā, bhajana with determination, and maintain your
established deities in the new Suvarṇa-vihāra life in this material world only for the purpose
Maṭha, showered hari-kathā on Śrī Brahma of hari-kathā. Never give up hari-bhajana, even
Gauḍīya Maṭha in Ālālanātha on the occasion in the most difficult circumstances of countless
59
 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

calamities, insults and reproaches. Do not become disciples started to lament loudly in profound
discouraged to see that most people of the world grief. People assembled at Bāgbāzār Gauḍīya
do not accept the idea of pure service to Kṛṣṇa. Maṭha from every direction, tormented by
Never give up your bhajana, your hearing and separation.
speaking kṛṣṇa-kathā – this is your everything. Some supposedly very dear disciples of Śrīla
Always continue to perform hari-kīrtana, being Prabhupāda wanted to cremate him at the Nīmtalā
tṛṇād-api sunīca, more humble than a blade of cremation ghāṭa in Kolkata. However, Śrī Vinoda-
grass and more tolerant than a tree.” bihārī Brahmacārī, who was learned in bhakti-
Having delivered these last instructions, siddhānta, fervently opposed this proposal and
Vārṣabhānavī-dayita dāsa Śrīla Bhaktisiddhānta said, “Let me see who has the power to cremate
Sarasvatī Gosvāmī Prabhupāda, the best of the transcendental body of our Prabhu. Śrīla
the followers of Svarūpa Dāmodara and Rūpa Prabhupāda has clearly instructed us that his
Gosvāmī, and Śrīmatī Rādhikā’s Nayana-maṇi, samādhi ceremony should be performed in his
entered the niśānta-līlā of Śrī Śrī Rādhā-Govinda own dear dhāma, Śrī Māyāpura, at Śrī Caitanya
in the last part of the night on 31 December 1936. Maṭha, which is non-different from Govardhana.”
The news of Śrīla Prabhupāda’s entering When those present heard his words, they
aprakaṭa-līlā (unmanifest pastimes) quickly unanimously agreed with him, and Śrīla
spread not only throughout Bengal but Prabhupāda’s transcendental body was brought
throughout the whole of India. His initiated to Śrī Caitanya Maṭha in Śrī Dhāma Māyāpura on a

Śrīla Prabhupāda’s samādhi-mandira at Śrī Caitanya Maṭha

60
 Part
His Life and Teachings two

special train. There, on the bank of Rādhā-kuṇḍa, beloved companion. Who will dare perform his
Śrī Vinoda-bihārī Brahmacārī and others selected preta-śrāddha? There is a fundamental difference
the place of the samādhi and then performed between the sātvata-śrāddha of the Vaiṣṇavas
the samādhi ceremony according to the rules of and the preta-śrāddha of the smārtas. According
Sat-kriyā-sāra-dīpikā (a collection of Vaiṣṇava to the Hari-bhakti-vilāsa, Sat-kriyā-sāra-
purificatory rituals). When the sacred rites of dīpikā and other Vaiṣṇava scriptures, the only
samādhi were completed, Śrī Vinoda-bihārī sātvata-śrāddha for Vaiṣṇavas is the offering
Brahmacārī, grief-stricken and of bhagavat-mahā-prasāda.
weeping in separation from
Śrīla Prabhupāda, fainted.
“ Let me see who has The observance of viraha-
mahotsava for Vaiṣṇava
Gradually his godbrothers the power to cremate ācāryas has been going
were able to help him regain the transcendental on since ancient times, and
some degree of composure. accordingly we will present
After this, some of
body of our Prabhu. our śraddhā-puṣpāñjali to
Śrīla Prabhupāda’s disciples Śrīla Prabhupāda has Śrīla Prabhupāda’s lotus feet.”
wanted to perform his All of Śrīla Prabhupāda’s
śrāddha-saṁskāra according
clearly instructed us that disciples were stunned when
to the smārta tradition. his samādhi ceremony they heard his lion-like
Again, Kṛtiratna Prabhu
should be performed in voice. In the end, everyone
vehemently opposed this unanimously approved his
proposal. “According to the his own dear dhāma, views and completed the
smārta doctrine,” he said,
Śrī Māyāpura, at viraha-mahotsava in the
“everyone becomes a ghost manner he proposed. The
(preta) when they die. It is Śrī Caitanya Maṭha, following is a portion of
to deliver people from this which is non-different Kṛtiratna Prabhu’s lecture at
”
ghostly condition that one Śrīla Prabhupāda’s viraha-
has to perform their preta- from Govardhana. sabhā.
śrāddha. However, according “Bhagavān has no birth or
to Vaiṣṇava doctrine, the sins of a person who death, and similarly His associates, the liberated
chants nāmābhāsa are destroyed, and he goes mahāpuruṣas, also have no birth or death. Their
beyond birth and death, as we see in the examples bodies are composed of eternity, knowledge
of Ajāmila and others. The scriptures oppose the and bliss (sac-cid-ānanda-maya), and there
performance of preta-śrāddha for Vaiṣṇavas who is no difference between their body and their
have been devoted to one-pointed kṛṣṇa-bhakti, soul. Therefore, their apparent appearance and
and who have chanted śuddha-nāma their whole disappearance is only for the welfare of the
lives. world. People who are ignorant of tattva, however,
“Śrīla Prabhupāda, the crown jewel of liberated cannot realize this. Jagad-guru Śrīla Prabhupāda
souls, is an eternal associate of Kṛṣṇa. Not only is an eternal associate of Śrī Kṛṣṇa in His pastimes
that, he is kṛṣṇa-priyā Śrī Vārṣabhānavī’s most and he has appeared here only for the welfare of

61
 “ His disappearance has the same
meaning as his appearance.
Because of this, we can remember
our feelings of separation
from the mahāpuruṣas
on their appearance days
and celebrate meeting on their

Śrīla Prabhupāda’s samādhi-mūrti

disappearance days. ”
the world. In a short time he preached śuddha- “The sacred body of Śrīla Prabhupāda is
bhakti throughout the whole world for the welfare sac-cid-ānanda-maya. His birth, death, etc., are
of all. Now he has entered the eternal niśānta-līlā only a play on the worldly stage for our gross
of Rādhā-Kṛṣṇa and, being present in aprakaṭa- vision, and his eternal form remains intact and
līlā (Rādhā and Kṛṣṇa’s unmanifest pastimes), unchanged throughout. If there is no meeting, the
he is still bestowing great auspiciousness to the intense and dire suffering of separation will not
world. Only those who are endowed with gross end. Therefore, after Śrīla Prabhupāda entered
intelligence and who are shackled by ritual can aprakaṭa-līlā, he instantly displayed prakaṭa-
imagine performing the worldly smārta-śrāddha līlā to bestow mercy on his dependent disciples
of such a mahāpuruṣa. His disappearance has the and to console the devotees grief-stricken in
same meaning as his appearance. Because of this, separation from him. How did he do this? After
we can remember our feelings of separation from a short time, being decorated with various kinds
the mahāpuruṣas on their appearance days and of flowers, garlands, sandal paste, etc., as one of
celebrate meeting on their disappearance days. Śrī Śrī Rādhā-Madana-mohana’s most beloveds,
“Some want to install Śrīla Prabhupāda’s he became eternally present in samādhi in Sevā-
śrī vigraha, his sacred body, in śrī mandira kuñja on the banks of Śrī Rādhā-kuṇḍa in Śrī
according to the pāñcarātrika system, and others Dhāma Māyāpura, to give instructions on serving
have different proposals. They are all correct the Divine Couple under his guidance.”
according to their own qualification. But for the At this assembly in which his disappearance
servants who have the topmost guru-niṣṭhā, the festival was observed, many subjects were
best service is to preach the innermost desire of discussed, such as Śrīla Prabhupāda’s tran­
Śrī Gurupāda-padma. Mahāprabhu’s innermost scendental body, the reasons for his entering
desire, which is also Śrīla Prabhupāda’s, is to aprakaṭa-līlā, the ācārya’s bhakta-vātsalya
preach vaikuṇṭha-nāma and vaikuṇṭha-kathā (parental kindness to the devotees) and the
everywhere in the world. appearance of the ācārya in a holy place.Y

62
 Part Three:
The Ācārya & His Mission
 General superintendent of the Gauḍīya Maṭha and Mission

A fter Śrīla Prabhupāda entered aprakaṭa-

līlā, a governing committee was formed
to oversee the Śrī Gauḍīya Maṭha and Mission.
life due to this. Many left Śrī Gauḍīya Maṭha to
establish their own āśramas, maṭhas and so
forth, and continued their sādhana-bhajana
Mahā-mahopadeśaka Śrīpāda Nārāyaṇa dāsa there. The publishing of bhakti literature, in­
Adhikārī Bhakti-sudhākara Bhakti-śāstrī was cluding the daily, weekly and monthly magazines
appointed the committee secretary and Śrīpāda in different languages, stopped. Gradually
Vinoda-bihārī Brahmacārī Kṛtiratna the general preaching activities, Śrī Navadvīpa-dhāma
superintendent. For some time all the activities parikramā, kārtika-vrata, śrī vyāsa-pūjā and
of the maṭha and mission were carried out other observances also stopped.
enthusiastically, and the preaching of śuddha- Under these circumstances, Śrī Vinoda-bihārī
bhakti continued everywhere, just like before. Brahmacārī Kṛtiratna Prabhu left Māyāpura for
However, after some time the chairman of Navadvīpa town with some of his godbrothers,
the governing committee, who was also the such as pūjyapāda Śrīla Bhakti Rakṣaka Śrīdhara
ācārya, abandoned the behaviour and ethics Mahārāja, Śrīpāda Narahari Brahmacārī Sevā-
of the rūpānugas, the followers of Śrī Rūpa vigraha, Śrī Mahānanda Brahmacārī Sevā-
Gosvāmī, and engaged unrestrictedly in practices niketana, Śrī Vīracanda Brahmacārī and Śrī
unfavourable to bhakti. This deviation led to Narottamānanda Brahmacārī Bhakti-kamala
chaos throughout the mission. It was a dark Prabhu. They rented a house in Tegharīpāḍā and
period for the Sārasvata Gauḍīya Vaiṣṇavas. established Śrī Devānanda Gauḍīya Maṭha. From
Some maṭha residents returned to their gṛhastha there, they began to preach śuddha-bhakti.

Obtaining the mercy of Śrīla Vaṁśīdāsa Bābājī Mahārāja

I n those days, bhajanānandī Śrīla Vaṁśīdāsa

Bābājī Mahārāja was performing bhajana in a
solitary place on the bank of the sacred Gaṅgā near
loving quarrels (prema-kalaha). It is extremely
difficult even for prominent mahātmās to
understand Śrīla Vaṁśīdāsa’s strange behaviour,
Navadvīpa town in Koladvīpa. Bābājī Mahārāja which resulted from his inner bhāvas. Śrīla
was always absorbed in serving Śrī Śrī Rādhā- Sarasvatī Prabhupāda was acquainted with this
Govinda in his heart, with deep, transcendental mahātmā through Śrīla Bhaktivinoda Ṭhākura.
emotion (bhāva-mayī sevā). He also performed Śrīla Vaṁśīdāsa Bābājī Mahārāja used to chase
bhāva-mayī sevā to his Śrī Śrī Gaura-Nityānanda away many people who came for his darśana,
deities, with whom he would sometimes have insulting them with abusive language. From time

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

“ It is not advisable
for common people to
imitate mahāpuruṣas,
who are endowed with
transcendental power.
Our duty is to constantly
practise their
instructions, which
bring auspiciousness
to the jīvas. ”
was frying eggplant on a griddle and turning the
pieces over with his hand. When he asked Bābājī
if a spatula should not be used, Bābājī gave the
answer, “Let me see what Nitāī-Gaura are doing.”
His renunciation and uncommon activities were
Śrīla Vaṁśīdāsa Bābājī Mahārāja
very astonishing.
to time he would keep fish bones and other dirty Sometimes, to deceive the public, Bābājī would
things near his bhajana-kuṭīra so that the public prepare a hookah with tobacco, and say, “Today
would think he was fallen. In this way he kept bad no fire, today no tobacco.” Nonetheless, he used
association at a distance. Such people were thus to keep the hookah in front of his Śrī Gaura-Nitāī
deprived of his darśana and pure hari-kathā, but deities and ask Them to make it prasāda. Then
he affectionately instructed the faithful who were immediately he would get the answer and say, “My
inclined towards bhajana and averse to worldly Gaura-Nitāī do not smoke tobacco.” It is extremely
things. difficult for ordinary people to understand what
Once, Śrī Vinoda-bihārī Brahmacārī Kṛtiratna kind of bhāva is arising and when, in the heart of
Prabhu went to the bhajana-kuṭīra of Śrī Bābājī, a transcendental mahājana.
who seated Vinoda next to him with great respect. One day Kṛtiratna Prabhu brought his
Śrī Bābājī had a special affection for the disciples intimate friend Śrī Narahari Prabhu to have
of his intimate friend and best of godbrothers, Śrī darśana of Bābājī. They saw that the distribution
Śrīmad Bhaktisiddhānta Sarasvatī Prabhupāda. of tea prasāda was going on. Śrī Kṛtiratna
Śrīpāda Kṛtiratna Prabhu noticed that Bābājī Prabhu told Śrī Narahari Prabhu, “If we take this

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His Life and Teachings

prasāda, we will go to hell. Bābājī Mahārāja is words and said: “Ki kāj sannyāse, mora prema–
like Nīlakaṇṭha Mahādeva (Lord Śiva); only he prayojana, dāsa kari’ vetana mora deha prema-
can digest this. We ordinary people will die if we dhana – What is the need of my sannyāsa? My
take this. ‘Tejīyaṣāṁ na doṣāya vahneḥ sarva- goal is to achieve prema. Please make me your
bhujo yathā.’1 It is not advisable for common servant and give me the wealth of prema as my
people to imitate mahāpuruṣas, who are salary.”
endowed with transcendental power. Our duty is Another time, a few devotees came to Śrīla
to constantly practise their instructions, which Bābājī Mahārāja for his darśana. They offered
bring auspiciousness to the jīvas.” reverential greetings at his lotus feet, and with
Another day, Śrī Kṛtiratna Prabhu saw Bābājī great respect started singing, ‘je ānila prema-
Mahārāja in his bhajana-kuṭī deeply absorbed dhana karuṇā pracura’, a song composed by Śrī
in bhajana. Many devotees who were taking his Narottama dāsa Ṭhākura. At the end of the kīrtana
darśana were also offering donations, and one they repeated the last lines again and again –
of them started to gather up the coins. Bābābjī ‘pāṣāṇe kuṭībo māthā, anale paśibo, gaurāṅga
at once scolded him, saying, “Tho, paisā tho. guṇera nidhi kothā gele pābo’. This viraha-
Jekhānakāra paisā sekhāna tho. Utpātera kauḍī kīrtana is filled with lamentation. The purport is
citpāte jaya – Don’t touch the money. Leave it as follows: “Where has Śacīnandana Śrī Gaurahari
wherever it is. Corrupt money is the reason one gone – He who, by His causeless mercy, freely and
falls down.” All the actions of a mahāpuruṣa are indiscriminately distributed here on earth kṛṣṇa-
for the welfare of the world, and their instructions prema, which is difficult even for Brahmā, Śiva
are extremely important for true practitioners of and others to attain? Where are His associates
bhakti. Those who act in accordance with their such as Śrīla Advaita Ācārya, Svarūpa Dāmodara,
instructions will gradually progress in bhajana. Rāya Rāmānanda, Śrī Rūpa and Śrī Raghunātha?
Their lives will become blissful and they will Without them I cannot stay alive. Where will I go?
achieve perfection in their sādhana-bhajana. Where will I obtain the dust from their lotus feet?
On one occasion, a new tridaṇḍī-sannyāsī If I cannot get their darśana, I will smash my head
arrived to take Bābājī’s darśana. Seeing him on a stone or enter into burning fire.”
offering his praṇāma, Bābājī said, “Fresh bamboo After hearing this kīrtana, Bābājī Mahārāja
wrapped in cloth does not constitute a daṇḍa, and stood up and said, “You sang a song, only.
one does not become a tridaṇḍī by holding it. The Whose heart is torn apart? You have no idea of
significance of carrying a tridaṇḍa is to utilize the his heart. When the author wrote this kīrtana, he
body, mind and words completely in the service was deeply experiencing the pain of separation.
of Bhagavān.” The new sannyāsī was very simple Have you endeavoured to attain that? How can
and could extract the essence of the instruction. feelings of separation come before meeting? Has
He became very happy when he heard Bābājī’s sambandha-jñāna appeared in your heart?”
It cannot be said whether or not the devotees
1 Editor: “Spiritually powerful personalities are not
harmed by apparent moral transgression. They are performing the kīrtana understood the sig­
like fire, which devours everything and remains pure” nificance of Śrī Bābājī’s words, nevertheless, the
(Śrīmad-Bhāgavatam 10.33.29). purport of those words was sublime.

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Foundation of Śrī Gauḍīya Vedānta Samiti

A fter establishing Śrī Devānanda Gauḍīya

Maṭha in Śrī Navadvīpa-dhāma, Śrī Kṛtiratna
Prabhu began to consider how to best re-establish
Brahmacārī (Śrīla Gurupāda-padma’s dīkṣā
disciple, now Śrī Śrīmad Bhaktivedānta Vāmana
Mahārāja, the present ācārya and president of Śrī
the service that would fulfil the innermost desire Gauḍīya Vedānta Samiti [at the time of writing]).
(mano-’bhīṣṭa sevā) of his most worshipful Śrīla In his lectures, Śrī Guru­pāda-padma often
Prabhupāda. It was crucial to re-institute the mentioned his internal mood when he named
publishing of Śrīla Prabhupāda’s transcendental the Samiti. It reflected his understanding that
magazines and devotional literature. Without to nurture transcendental life it is absolutely
this, the world would be bereft of auspiciousness. necessary to adopt the pure teachings of the
Indeed, this was the way to serve his innermost mahājanas. These pure teachings were presented
desire. Śrī Kṛtiratna Prabhu thought, “The devo­ by Śrī Vedavyāsajī, who compiled Vedānta-sūtra
tees dependent on Śrīla Prabhupāda’s lotus feet for the ultimate welfare of the jīvas. The Vedānta
are now roaming here and there, uncertain of is the distillation of the Upaniṣads, which are in
what to do because they have no place in Caitanya turn the essence of the Vedas. There are more than
Maṭha. Our sole duty is to organize them and eleven hundred Upaniṣads, and their established
again preach Śrīla Prabhupāda’s instructions far subject is the worship of sarva-śaktimān, the
and wide with the same enthusiasm as before.” possessor of all potencies and the shelter of
With this aim in mind, he rented a house at all transcendental qualities, who is the blissful
32/2 Bospāḍā Lane, in Bāgbāzār, Kolkata, and para-brahma. In other words, the Upaniṣads
also bought a small press. After a short time, teach the practice of bhakti. Only through this
Śrī Triguṇanātha Mukharjī Mahodaya donated practice can the jīva become forever free from
his business, Gaurāṅga Printing Works, to him. birth, death and the threefold miseries, and attain
Encouraged by this, Kṛtiratna Prabhu began the loving service of the supremely blissful
printing devotional literature. Unfortunately, complete Reality (pūrṇa-brahma), Śrī Kṛṣṇa. All
when thirty-two pages of Śikṣā-daśamūlam were the mantras really have one meaning, although
composed, the complete manuscript was stolen. some seem to be contradictory. The omniscient
Despite the setback, Śrī Kṛtiratna Prabhu did not Śrī Vedavyāsa composed five hundred and fifty
become discouraged. sūtras, or aphorisms, to clarify the very deep
Śrī Kṛtiratna Prabhu and some of his and difficult philosophical conclusions of the
godbrothers established Śrī Gauḍīya Vedānta Upaniṣads. These sūtras are variously known as
Samiti in that rented house in Bāgbāzār, on Brahma-sūtra, Vedānta-sūtra or Śārīraka-sūtra.
the auspicious day of Akṣaya-tṛtīyā in the Another name is Bhakti-sūtra.
month of Vaiśākha (April–May) 1940. Among Our Indian ācāryas have written commentaries
the godbrothers who were present were Śrī on Vedānta-sūtra according to their particular
Abhaya Caraṇa Bhaktivedānta Prabhu (later Śrī bias, in order to strengthen their own doctrines.
Śrīmad Bhaktivedānta Svāmī Mahārāja)2, Śrī The omniscient Vedavyāsa understood that this
Nṛsiṁhānanda Brahmacārī and Śrī Sajjana-sevaka would happen in the future. Accordingly, he
2 Editor: see Appendix page 393 wrote his own commentary on these sūtras, and
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His Life and Teachings

this is known as Śrīmad-Bhāgavatam. He has anāvṛttiḥ śabdāt. Additionally, in Śrīmad-

clearly confirmed this in his Purāṇas: Bhāgavatam, which is the commentary on Vedānta,
bhakti is established through verses such as
artho ’yaṁ brahma-sūtrāṇāṁ
sa vai puṁsāṁ paro dharmo yato bhaktir
bhāratārtha-vinirṇayaḥ
adhokṣaje (1.2.6), mayi bhaktir hi bhūtānām
gāyatrī-bhāṣya-rūpo ’sau
amṛtatvāya kalpate (10.82.44), yasyāṁ
vedārtha-paribṛṁhitaḥ
vai śrūyamāṇāyāṁ kṛṣṇe parama-puruṣe,
Garuḍa Purāṇa bhaktirutpadyate (1.7.7) and bhaktyāham ekayā
Śrīmad-Bhāgavatam explains the meaning grāhyaḥ (11.14.21). Śrī Jīva Gosvāmī, the crown
of Brahma-sūtra and is the purport of the jewel of those learned in Vedānta, and gauḍīya-
Mahābhārata. It is also the commentary on vedāntācārya Śrī Baladeva Vidyābhūṣaṇa have
gāyatrī and the essence and explanation of used scriptural evidence and irrefutable argu­
all the Vedas. ments to prove that the subject established in
Vedānta-sūtra is bhakti and bhakti alone.
sarva-vedānta-sāraṁ hi
Some modern learned persons have tried to
śrīmad-bhāgavatam-iṣyate
prove that Vedānta establishes jñāna and mukti,
tad-rasāmṛta-tṛptasya
but this attempt is based on pure imagination.
nānyatra syād ratiḥ kvacit
Actually, the words jñāna and mukti are not
Śrīmad-Bhāgavatam (12.13.15) mentioned anywhere in the five hundred
The essence of all the Vedas is Śrīmad- and fifty sūtras of Vedānta-sūtra. According
Bhāgavatam. Whoever has tasted the nectar to vaiṣṇavānāṁ yathā śambhuḥ [Śrīmad-
of Śrīmad-Bhāgavatam is fully satiated and Bhāgavatam 12.13.16] Ācārya Śaṅkara (an
cannot be attracted to any other Purāṇa or expansion of Lord Śiva) is a supreme Vaiṣṇava,
śāstra. but, for some special reason he preached
kevalādvaita-vāda, or māyāvāda, a false
In Vedānta-sūtra, Śrī Vedavyāsa has clearly doctrine which is opposed to śāstra.
established bhagavad-bhakti, loving devotion This society was named Śrī Gauḍīya Vedānta
to Bhagavān, through sūtras such as Samiti in order for it to strongly preach
ānandamayo ’bhyāsāt, api saṁrādhane throughout the world this deep secret regarding
pratyakṣānumānābhyām and anāvṛttiḥ śabdād bhakti for the welfare of all the jīvas.

Complete dependence on Bhagavān

Ś rī Kṛtiratna Prabhu was a fully akiñcana

and niṣkiñcana Vaiṣṇava.3 Throughout his
life he acted only for the pleasure of Kṛṣṇa, and
never collected one paisā for his own happiness
or self-interest, having full trust in Śrī Gurudeva
3 Editor: Akiñcana – a devotee who is free from
and his worshipful Lord. Therefore, when he
possessiveness and is not eager to enjoy or renounce
anything, since he considers everything to be Śrī left Śrī Dhāma Māyāpura he was empty-handed.
Kṛṣṇa’s property. Niṣkiñcana – one who is free from Many godbrothers, also completely penniless,
all material possessions; a renunciant. joined him in the new Śrī Gauḍīya Vedānta Samiti
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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

maṭha at Bospāḍā Lane. They were devoted to At that time, the postman brought Śrī Vinoda-
sādhana-bhajana, and somehow their lives were bihārī Prabhu a money order for one hundred
maintained by the mercy of Bhagavān. rupees from his godbrother and good friend
One Ekādaśī morning, Śrī Kṛtiratna Prabhu tridaṇḍi-svāmī Śrī Śrīmad Bhakti Sarvasva
was chanting śrī harināma, his grave face Giri Mahārāja of Kānpura. Kṛtiratna Prabhu’s
revealing his absorption in a profound mood. eyes overflowed with tears as he recognized the
Just then, a brahmacārī brought the news that his causeless mercy of Śrī Gurudeva and Bhagavān.
godbrother Śrīpāda Nārāyaṇa Mukharjī had come Bhagavān Śrī Kṛṣṇa says in Bhagavad-gītā 9.22
to meet with him. Śrīla Gurudeva instructed the that He will Himself carry the burden of the
brahmacārī to seat their guest respectfully. It was maintenance and protection of those single-
natural for Kṛtiratna Prabhu to honour guests, pointed devotees who exclusively meditate upon
but on this day, he did not have even a paisā with
His transcendental form and who worship Him
which to serve his godbrother, and this disturbed
with devotional sentiments:
him. Just then, by divine desire, he noticed a
chirping sparrow flying from the house to its ananyāś cintayanto māṁ
nest and back again. Suddenly, the bird dropped ye janāḥ paryupāsate
from its beak a small packet, which clanged as teṣāṁ nityābhiyuktānāṁ
it hit the ground close to Kṛtiratna Prabhu. Out yoga-kṣemaṁ vahāmy aham
of curiosity he opened the small packet and was
happy to find six-and-a-half annas [one anna Why, then, will the Supreme Lord not fulfil the
equals one sixteenth of a rupee] inside. With this desire of a devotee who is completely dependent
money he was able to buy fruits and sweets, offer upon Him, loving with guests, protective of
them to Bhagavān, and thus serve his godbrother. dependents and endowed with ideal guru-
Śrīpāda Nārāyaṇa Mukharjī became most pleased niṣṭhā ? Can Śrī Kṛṣṇa, the ocean of compassion,
by his godbrother’s affectionate behaviour, and not make His name ‘Bhakta-vatsala’ (brimming
they soon began prema-mayī hari-kathā, a with affection for His devotees) meaningful by
discussion on divine love for Śrī Hari. sending money through a small bird?

Śrī Śrīmad Bhakti Sarvasva Giri Mahārāja

I t would not be out of place to introduce Śrīmad

Bhakti Sarvasva Giri Mahārāja at this point.
He was one of the foremost of Śrīla Prabhupāda’s
main strengths was his ability to create faith in
śrī harināma and bhakti in the community at
large by cultivating friendly relationships. He
dīkṣā and sannyāsī disciples. A brahmacārī preached bhakti in Mumbai, Pune, Kolhāpura,
from boyhood, he was soft-spoken, simple, Kānpura and other prominent cities of India,
honest and endowed with other qualities befitting as well as outside India in Rangoon [in Burma]
a Vaiṣṇava. Notably, he was an influential speaker and other places. In accordance with Śrīla
in Hindi, Bengali and English. He impressed Prabhupāda’s desire, during a special session of
everyone, common men as well as educated and the Navadvīpa-dhāma Pracāriṇī Sabhā, Śrīmad
respectable people, including governors and Bhakti Sarvasva Giri Mahārāja was praised for
chief ministers from many states. One of his his outstanding Vaiṣṇava qualities.

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His Life and Teachings

Accepting sannyāsa

A fter the establishment of Śrī Gauḍīya

Vedānta Samiti, the scholar in Vedānta,
mahopadeśaka Śrī Kṛtiratna Prabhu started
Mahārāja kī jaya!” The jaya-dhvani was so loud
that Kṛtiratna Prabhu woke up. He told his senior
godbrothers about the dream and they were elated
to travel throughout Bengal and prominent to find ‘Keśava’ among the one hundred and eight
cities of India to preach śuddha-bhakti and sannyāsa names.
śrī nāma. Śrī Śyāmānanda Gauḍīya Maṭha in When Śrīla Prabhupāda had been personally
Medinīpura (Bengal) was established on Śrī present, he had on several occasions expressed
Kṛṣṇa-janmāṣṭamī 1940. The leading sannyāsīs his desire to give sannyāsa to his intimate, dear
and brahmacārīs present included Śrīpāda servant, Śrī Vinoda-bihārī Brahmacārī. He used
Bhakti Rakṣaka Śrīdhara Mahārāja, Śrīpāda to say, “Vinoda is sannyāsī by body, mind and
Bhakti Bhūdeva Śrautī Mahārāja, Śrīpāda Bhakti words. It only remains to change his outer dress.”
Vicāra Yāyāvara Mahārāja, Śrīpāda Aprākṛta On one occasion, Śrīla Prabhupāda had desired
Bhakti-sāraṅga Gosvāmī, Śrīpāda Vinoda-bihārī to give him sannyāsa. Ḍor-kaupīna (loin-cloth),
Kṛtiratna Prabhu, mahopadeśaka Śrīpāda daṇḍa and all the requirements were prepared
Hayagrīva Brahmacārī, Śrīpāda Svādhikārānanda and all the arrangements were completed, but
Brahmacārī, Śrīpāda Bhūtabhṛta Brahmacārī Śrīpāda Kuñja-bihārī Vidyābhūṣaṇa Prabhu, who
and Śrīpāda Rādhā-Ramaṇa Brahmacārī (later, was the secretary of the Gauḍīya Mission, made
Śrīmad Bhakti Kumuda Santa Mahārāja). a humble submission at the lotus feet of Śrīla
Hundreds of maṭha residents also participated Prabhupāda: “If Śrī Vinoda-bihārī is given
in the celebration. About ten thousand pious sannyāsa now, it will jeopardize the protection
people attended the festival. At this gathering, a of the maṭha and mission. Please, postpone his
plan was presented to protect Śrīla Prabhupāda’s sannyāsa.” Because of that intervention, Śrī
bhakti-dhārā and an outline of the future preach­ Vinoda-bihārī was not given sannyāsa. On
ing of bhakti. In addition, it was announced that another occasion, the arrangement for Vinoda-
there would be a Vraja-maṇḍala parikramā on bihārī’s sannyāsa was made again at the
foot during the observance of the Kārtika vow Bāgbāzār Gauḍīya Maṭha. This time, due to the
the following year. After this Janmāṣṭamī festival, special petition of Bhāgavata-ratna Prabhu,
Śrī Kṛtiratna Prabhu started to preach in Uttar Śrīla Prabhupāda did not award sannyāsa. On a
Pradesh and in areas of Eastern Bengal. third occasion, Śrīla Prabhupāda came to Vinoda-
At this time, during the last part of the bihārī in a dream and ordered him to take
night, Śrī Kṛtiratna Prabhu dreamed that Śrīla sannyāsa: “Vinoda, because you have not yet
Prabhupāda laid his hand on his right shoulder taken sannyāsa, my entire preaching work is
and spoke to him in a grave voice: “Until now you being ruined.” Finally, for the fourth time, Śrīla
have not taken sannyāsa. Today I am giving you Prabhupāda instructed him to take sannyāsa,
sannyāsa.” The complete sannyāsa ceremony again in a dream, and Kṛtiratna Prabhu actually
then took place in his dream. When it was over, saw himself accepting sannyāsa from him.
Śrīla Prabhupāda instructed Śrīmad Bhakti Kṛtiratna Prabhu took this matter very seriously
Sāraṅga Gosvāmī Mahārāja to call out “Keśava and vowed to accept the renounced order of life

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

“ Thus the sannyāsa dress

and sannyāsa name given by
Śrīla Prabhupāda in the dream
became a complete reality. ”
on the upcoming holy day of Bhādra-
pūrṇimā in Kaṭvā, where Śrī Mahāprabhu
accepted sannyāsa.
Accordingly, on Pūrṇimā, Śrī Vinoda-
bihārī Brahmacārī accepted sannyāsa
in Kaṭvā, from Śrīla Bhaktisiddhānta
Sarasvatī Prabhupāda’s dear disciple, Śrīla
Bhakti Rakṣaka Śrīdhara Gosvāmī, the
transcendental writer, poet and philoso­
pher, in accordance with the pāñcarātrika
method as described in Saṁskāra-dīpikā.
His sannyāsa name was then announced:
tridaṇḍi-svāmī Śrī Śrīmad Bhakti Prajñāna
Keśava Gosvāmī Mahārāja. Pūjyapāda
Śrīmad Bhakti Bhūdeva Śrautī Mahārāja
performed the priestly duties and instructed
the brahmacārī how to put on the kaupīna
and outer cloth. And Śrīla Śrīdhara
Mahārāja recited the sannyāsa-mantra.
Thus the sannyāsa dress and sannyāsa
name given by Śrīla Prabhupāda in the
dream became a complete reality.
Many of Śrīla Gurudeva’s sannyāsī
and brahmacārī godbrothers were present
for the ceremony that day in Śrī Kaṭvā-
dhāma. The entire responsibility for the
expenses of the great festival was borne by
Śrī Vinayabhūṣaṇa Banarjī Bhakti-ketana
Mahodaya, a disciple of Śrīla Prabhupāda.
In the evening, everyone returned to Śrī
Devānanda Gauḍīya Maṭha.

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Preaching in Bengal

W hen the personification of mercy,

Śacīnandana Śrī Gaurahari, sent Śrīla
Rūpa and Śrīla Sanātana Gosvāmīs to Śrī Dhāma
He also protected and encouraged proper con­
duct in bhakti. Thus, by these and other projects,
he fulfilled his gurudeva’s innermost desire.
Vṛndāvana, He instructed them to fulfil His In the same way, after him, tridaṇḍī-yati
innermost desires by composing bhakti litera­ Śrīmad Bhakti Prajñāna Keśava Gosvāmī
ture, by explaining the regulations for Vaiṣṇava Mahārāja, Śrīla Prabhupāda’s dear and intimate
procedures and conduct (vaiṣṇava-smṛti ), by disciple, fulfilled Śrīla Prabhupāda’s innermost
restoring lost pastime places of Kṛṣṇa in Vraja, desires. After Śrīla Prabhupāda’s departure from
and by establishing service to deities of the Lord. this world, Śrī Navadvīpa-dhāma parikramā, the
Śrī Rūpa, Śrī Sanātana and the other publishing of bhakti literature, the accepting
Gosvāmīs completely fulfilled Śrī Caitanya of tridaṇḍa-sannyāsa and other activities in
Mahāprabhu’s inner desire. They composed Śrī this line almost disappeared. But Ācārya Kesarī
Bṛhad-bhāgavatāmṛta, Bhakti-rasāmṛta-sindhu, [Śrī Bhakti Prajñāna Keśava Mahārāja] again
Ujjvala-nīlamaṇi, the Ṣaḍ-sandarbhas and other propagated bhakti throughout the world with his
authentic bhakti literature. They also composed broad expertise and strong preaching.
vaiṣṇava-smṛtis like Hari-bhakti-vilāsa, Sat- With irrepressible enthusiasm, oṁ viṣṇupāda
kriyā-sāra-dīpikā and Saṁskāra-dīpikā delin­ Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī
eating proper conduct for Vaiṣṇavas. They re- Mahārāja devoted himself to serving Śrīla
established all the places of Kṛṣṇa’s pastimes in Prabhupāda’s innermost desire to preach Śrī
the twelve primary forests, the secondary forests Gaurasundara’s message of śuddha-bhakti
and others. everywhere. He began by arranging large
They established temples for Śrī Madana- religious assemblies, with recitation of the
mohana, Śrī Govindajī, Śrī Gopīnāthajī, Śrī Śrīmad-Bhāgavatam, lectures and so forth in
Rādhā-Ramaṇajī, Śrī Gopeśvara Mahādeva, Śrī Candana-nagara, Vaidyavāṭī, Sevaḍāphulī, Śrī
Rādhā-Dāmodara and Śrī Rādhā-Vinoda in Śrī Rāmapura and other nearby towns on the holy
Dhāma Vṛndāvana, for Kāmeśvara Mahādeva in banks of the Bhagavatī Bhāgīrathī. The chairmen
Kāmyavana and for other deities as well. Thus of the municipality, as well as well-known lawyers,
the Gosvāmīs fulfilled Śrīman Mahāprabhu’s judges and respected members of the community,
innermost desire. started to cooperate with great respect. After
In the same way, jagad-guru Śrī Śrīmad attentively hearing Śrīla Gurudeva’s lectures
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda with great veneration, these people became so
fulfilled the innermost desire of Śrī Bhaktivinoda impressed they asked him to establish Śrī Gauḍīya
Ṭhākura. He established a printing press (bṛhad- Maṭhas in their different districts.
mṛdaṅga) for publishing and distributing In Chuṅchurā, a town very close to Kolkata,
bhakti literature to spread the message of Śrī faithful local gentlemen strongly desired that
Gaurasundara. He revived Śrī Navadvīpa-dhāma Śrīla Gurudeva should establish a Gauḍīya Maṭha
parikramā and restored lost places of pilgrimage. in a temple named ‘Śrīvāsa-Mahāprabhura Vāṭī’,

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which they were willing to donate without terms to Vaiṣṇava tradition. The main office of Śrī
and conditions. The ancient deities of that temple Gauḍīya Vedānta Samiti and the Gauḍīya Printing
had once been worshipped by Śrīvāsa Paṇḍita, Press were relocated to this maṭha from Bospāḍā
an associate of Śrī Caitanya Mahāprabhu. Śrīla Lane. Śrīla Gurupāda-padma based himself at
Gurudeva could not turn down this offer. In April the Chuṅchurā maṭha along with some of his
1943, he accepted this temple and established godbrothers and brahmacārīs, and from there
Śrī Uddhāraṇa Gauḍīya Maṭha. Even today, the began travelling extensively to preach śuddha-
worship of those deities is continuing according bhakti.

The ancient deities in Śrī Uddhāraṇa Gauḍīya Maṭha

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Re-establishment of Śrī Dhāma Navadvīpa parikramā

D ue to the expansive preaching of bhakti,

an increasing number of faithful and
virtuous people were now becoming attracted
to Ācārya Kesarī. Many gṛhastha disciples of
Śrīla Prabhupāda had been disturbed by the bad
behaviour and impious activities of the managers
of the Gauḍīya Maṭha at the time. Gradually, many
of them became drawn by Śrīla Bhakti Prajñāna
Keśava Gosvāmī Mahārāja’s sweet manner
and his strong preaching of śuddha-bhakti.
They started to perform bhajana again with
new enthusiasm. Aiming at this resurgence of
Devotees assembled for hearing hari-kathā
interest, in 1942 Śrīla Gurudeva again started the
weeklong Śrī Navadvīpa-dhāma parikramā and of the Samiti was amplified by the participation
festival to commemorate the appearance of Śrī of many pious people, tyāgīs, brahmacārīs,
Gaurasundara. The enthusiasm of the members sannyāsīs and gṛhastha Vaiṣṇavas.

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The main purpose of fes­

tivals such as Śrī Navadvīpa-
dhāma parikramā is to give an
opportunity for the inhabitants
of the world to obtain śuddha
sat-saṅga, the pure association
of saintly persons. Through this
sat-saṅga, one has a golden
opportunity to nourish various
aspects of bhakti. These include
hearing śuddha hari-kathā
(pure topics pertaining to the
Lord); abstaining from alcohol,
meat and other prohibited food;
having darśana of the deity of Devotees honouring prasāda during parikramā
Śrī Bhagavān and of His pastime places; and Prabhu fulfil all the cherished desires and give
hearing and chanting the glories of those places permanent engagement in prema-mayī sevā,
in good association. In addition, one is afforded the loving service of Śrī Śrī Rādhā-Kṛṣṇa Yugala,
an unparalleled opportunity to serve Śrī Hari, to those who complete the sixteen kosa Śrī
Guru and Vaiṣṇavas. In Navadvīpa-dhāma- Navadvīpa-dhāma parikramā and take darśana
māhātmya, Śrīla Bhaktivinoda Ṭhākura writes of Śrī Dhāma Māyāpura under the guidance of
that Śrī Caitanya Mahāprabhu and Nityānanda Vaiṣṇavas.

Manifestation of ācārya-līlā

A year later, in March 1943, the weeklong

Śrī Dhāma parikramā and Śrī Gaura-
janmotsava culminated in huge celebrations at
Mānadā Sundarī (of Variśāla) and Śrīmatī
Hemāṅginī-devī. Later, after Śrī Rādhānātha
Kumāra accepted sannyāsa, he was to
Śrī Devānanda Gauḍīya Maṭha in Navadvīpa. become known as tridaṇḍi-svāmī Śrī Śrīmad
The number of sannyāsīs, brahmacārīs and Bhaktivedānta Trivikrama Mahārāja.
gṛhastha devotees had increased considerably After Śrī Dhāma parikramā, Śrīla Gurudeva
from the previous year. The Śrī Dhāma travelled and preached śuddha-bhakti. He
parikramā ended with wonderful enthusiasm observed dāmodara-vrata (vows undertaken in
as Śrīman Mahāprabhu’s palanquin returned the month of Kārtika) in Śrī Uddhāraṇa Gauḍīya
with a splendid saṅkīrtana festival. This time, on Maṭha, Chuṅchurā. Then he spent some time at
repeated requests from his godbrothers, Ācārya Śrī Devānanda Gauḍīya Maṭha. This was followed
Kesarī manifested his ācārya-līlā on the day of by a tour of East Bengal, where he preached along
Śrī Gaura-janmotsava by giving harināma with Dr. Kṛṣṇapada Vrajavāsī, Sajjana-sevaka
initiation to Śrī Rādhānātha Kumāra, Śrīmatī Brahmacārī and other maṭha residents.

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Śrī Śrī Jagannātha-deva’s snāna-yātrā and ratha-yātrā in

Śrī Uddhāraṇa Gauḍīya Maṭha, Chuṅchurā

O n Tuesday, 6 June 1944, the snāna-yātrā

of Śrī Jagannātha-deva took place in Śrī
Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā. Śrīla
in the mood of viraha which Śrīmatī Rādhikā,
the embodiment of mahābhāva, felt after Kṛṣṇa
left for Mathurā. Absorbed in this mood, Śrī
Gurudeva was personally present at this great Gaurahari would lament bitterly and lose external
festival. In an exultant atmosphere resounding consciousness. Svarūpa Dāmodara and Rāya
with saṅkīrtana and the blowing of conch-shells, Rāmānanda would try to console Him, singing
Śrī Jagannātha-deva’s abhiṣeka (sacred bathing verses favourable to His moods. At times they
ceremony) was performed with one hundred and would sing verses from Śrīmad-Bhāgavatam,
eight earthen pots full of scented water sanctified and at other times from Gīta-govinda or Kṛṣṇa-
by mantras. At the assembly in the evening, Śrīla karṇāmṛta, or they would sing the verses of
Gurudeva explained the underlying meaning and Vidyāpati, Caṇḍīdāsa and others. Sometimes Śrī
glories of the snāna-yātrā, as explained in Śrī Caitanya Mahāprabhu would faint, absorbed
Caitanya-caritāmṛta. in rādhā-bhāva, remembering in His heart
The ten-day festival of Śrī Jagannātha-deva’s a particular pastime of Kṛṣṇa in Vraja. This
ratha-yātrā began on 20 June 1944. Hundreds deep absorption of Caitanya Mahāprabhu in
of gṛhastha devotees from Khulnā, Medinīpura, remembrance of Rādhā and Kṛṣṇa is called
Vaiṁchī, Velaghariyā and many other places vipralambha or viraha.
participated. On the first day of the festival, which “On the viraha-tithi (disappearance day) of
was the disappearance day of Śrīla Saccidānanda the guru or previous ācāryas, the true disciple
Bhaktivinoda Ṭhākura, Śrīla Gurudeva delivered (sat-śiṣya) meditates upon the transcendental
a profound address on the philosophy of viraha qualities of these mahāpuruṣas and vows to
(separation) as understood in Vaiṣṇava literature. employ their instructions in his life as far as
The essence of that lecture is as follows. possible. If there is no such contemplation, and
“The meaning of the word viraha is vi, spe­ if one is only busy with arranging for different
cial, and raha, meeting, in other words ‘a special kinds of nice mahā-prasāda, then it is not a pure
meeting’. Śacīnandana Śrī Gaurahari is the viraha-mahotsava.
personification of vipralambha-rasa (the mellow “After Śrī Rāmacandrajī’s victory over Laṅkā,
of separation). The pastimes Śrī Gaurahari He ruled Ayodhyā for a long time. For a special
exhibited when He resided in the Gambhīrā in reason, He renounced His consort, Sītā, eleven
Śrī Jagannātha Purī are brilliant examples of thousand years after ascending the throne.
viraha (also known as vipralambha). In the Lamenting, Sītā arrived at the āśrama of Vālmīki
solitude of the night, Mahāprabhu tasted with Ṛṣi, who gave her shelter. There, Lava and Kuśa
His intimate associates, Śrī Svarūpa Dāmodara (Sītā and Rāma’s twin sons) were born. The
and Rāya Rāmānanda, the different kinds of boys became expert singers and sang Vālmīki’s
bhāvas in separation from Kṛṣṇa. In His internal Rāmāyaṇa in the assembly of Śrī Rāma. Through
state of consciousness, He was deeply absorbed Vālmīki, Śrī Rāma then called Sītājī to the royal

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assembly in order for her to prove her purity. At everyone went to Śrī Śyāmasundara temple some
that time Sītājī lamented and called her mother, distance away with glorious saṅkīrtana, carrying
Pṛthvī-devī, ‘O Pṛthvī-devī, if I am pure, and if no brooms and earthen water-pots. The temple was
thought of any man other than Śrī Rāma has ever swept and washed clean for Śrī Jagannātha-deva.
touched my inner heart, then open up and take Śrī Gurudeva then told the story of guṇḍicā-
me on your lap.’ Hearing this prayer, the earth mārjana from Śrī Caitanya-caritāmṛta.
broke open and Pṛthvī-devī appeared. She took The inner meaning of śrī guṇḍicā-mārjana,
Sītājī on her lap and again entered Pātāla. Rāma the cleansing of the Guṇḍicā temple, is that it
Himself, His brothers, His mothers and all the represents the sādhaka removing different types
people in the assembly started to cry. of unwanted desires (anarthas), offences and
“Once, the play, ‘Sītā Entering Pātāla’ was worldly attachments from his heart, to establish
performed at a theatre. The next day, the play his worshipful Śrī Śrī Rādhā-Govinda there. If
changed venues, and the crowd was even larger the sādhaka does not make any effort to throw
than the day before. If sorrow is the only feeling out the dirt, which is opposed to bhakti, pure love
in transcendental separation, why did such a large for Bhagavān will not appear in his impure heart,
number of people gather? To experience pain? even if he performs śravaṇa and kīrtana for a
Clearly there is also a feeling of transcendental long time. Such śravaṇa-kīrtana is sometimes a
happiness in such separation. Śrī Bhagavān and mere semblance, or ābhāsa, and is always based
His associates are full of eternity, knowledge and on offences (aparādhas). Therefore, sādhakas
bliss (sac-cid-ānanda) so it is not possible for should try very carefully to remove these
their birth, death and apparent suffering to be anarthas. That is the purport of the cleaning of
worldly. Therefore, even though externally there the Guṇḍicā temple.
may be a feeling of sorrow in separation from The third day of the festival was the day of
the worshipful deity or the devotees of Bhagavān, ratha-yātrā. Under Śrī Gurudeva’s guidance,
simultaneously there is an internal feeling of Śrī Jagannātha-deva was seated splendidly on
divine and inexpressible happiness. This is the His cart, and taken through the different streets
hidden secret of viraha. Therefore, in Vaiṣṇava of Chuṅchurā to Śrī Śyāmasundara temple with
literature an occasion of separation is known nagara-saṅkīrtana. From that day until the return
as a viraha-utsava. Utsava means ‘a festival or yātrā, Jagannāthajī resided in Śrī Śyāmasundara
celebration that gives happiness’.” temple. During this time, Śrī Gurudeva deliberated
Listening to this deep exposition, the entire upon and explained the topic of ratha-yātrā
audience was captivated and left speechless. from Śrī Caitanya-caritāmṛta every evening. On
Śrīla Gurudeva’s lecture was praised everywhere, the day of herā-pañcamī, Śrīla Guru Mahārāja
and pure devotees wove it into a garland to wear also revealed the secrets of the deeply hidden
around their necks. philosophical truths of this festival.
On Thursday, 21 June, according to Śrī On Friday, 1 July, Śrī Jagannāthajī returned
Jagannātha Purī tradition, the pastime of cleaning from Sundarācala (Śrī Śyāmasundara temple)
the Guṇḍicā Temple (guṇḍicā-mārjana-līlā) was to Nīlācala (Śrī Uddhāraṇa Gauḍīya Maṭha).
observed. Under Śrīla Gurudeva’s guidance, Once again, the procession was accompanied

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by nagara-saṅkīrtana. On the day of the return vraje yāi – I am taking Kṛṣṇa [from Kurukṣetra]
yātrā, Śrī Gurudeva gave an explanation of this to Vraja” (Śrī Caitanya-caritāmṛta, Madhya-
from the point of view of the rūpānuga Gauḍīya līlā 1.56). In other words, “We are returning to
Vaiṣṇavas, “sei ta’ parāṇa-nātha pāinu, yāhā Vṛndāvana with our prāṇanātha, the Lord of our
lāgi’ madana-dahane jhuri’ genu – Now I have life, Śrī Kṛṣṇa.” This is the hidden secret of ratha-
obtained prāṇanātha Śrī Kṛṣṇa, for Him I was yātrā. On the evening of this last day there was a
burning in the flames of Cupid” (Śrī Caitanya- grand festival and wonderful mahā-prasāda was
caritāmṛta, Madhya-līlā 13.113), and “kṛṣṇa lañā distributed to all the local people.

Preaching and Vraja-maṇḍala parikramā in 1944

B ecause
Gurudeva’s
of Śrīla
itinerant
preaching, Śrī Navadvīpa-
dhāma parikramā and other
programs, the number of
maṭha residents gradually
increased. Paramārādhya
Śrīla Gurudeva now entrusted
individual maṭha residents
with the responsibility of
travelling and preaching. They
included Śrīmad Bhakti Kuśala
Nārasiṁha Mahārāja, Śrīpāda
Narottamānanda Brahmacārī
Bhakti-kamala, Śrī Dīnārtihara
Brahmacārī, Śrī Rādhānātha dāsa and Śrī of Kārtika). Tridaṇḍi-svāmī Bhakti Kuśala
Viṣṇupada dāsa. These devotees began to preach Nārasiṁha Mahārāja, Śrīmad Bhakti Sarvasva
in Bhāgalpura and other places of Bihāra. Śrīla Giri Mahārāja, Śrīmad Bhakti Prakāśa Araṇya
Gurudeva himself went with Mukunda-gopāla Mahārāja, Śrī Narottamānanda Brahmacārī
Vrajavāsī Bhakti-madhu, Śrī Sajjana-sevaka Bhakti-kamala and other leading sannyāsīs and
Brahmacārī and Bhakta Anila, and preached pure brahmacārīs participated in this parikramā.
bhakti in Jayanagara, Majilapura, Viṣṇupura, Many tents were provided for the convenience
Kṛṣṇacandrapura, Ambuliṅga, Cakratīrtha and of the pilgrims while they travelled through the
other places in West Bengal, after which they forests. The deity of Śrīman Mahāprabhu was
returned to Śrī Dhāma Navadvīpa. worshipped daily with offerings of bhoga, along
In 1944, Śrīla Gurudeva organized the with kīrtana and the narration of the glories of
eighty-four kosa Vraja-maṇḍala parikramā the places of Śrī Kṛṣṇa’s pastimes. The parikramā
during śrī niyama-sevā kārtika-vrata (the vows was completed in about forty days and everyone
and regulations observed during the month returned to their respective places fully satisfied.

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Eighty-four kosa Kṣetra-maṇḍala parikramā

A fter the Śrī Navadvīpa-dhāma parikramā

in 1945, Śrīla Gurudeva travelled with
Śrī Dīnadayāla Brahmacārī, Sajjana-sevaka
Śrīla Gurudeva wanted to do parikramā of those
places along with pure devotees to awaken the
memory of Śrīman Mahāprabhu. After preparing
Brahmacārī, Anaṅga-mohana Brahmacārī an outline for the future parikramā, he returned
and others to different places in Orissa, to to Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā.
enthusiastically preach śuddha-bhakti and to On 16 October 1945, when all the arrange­
plan a Śrī Kṣetra-maṇḍala parikramā. They ments had been completed, Śrīla Gurudeva started
visited Bāleśvara, Śrī Jagannātha Purī, Kaṭaka, the journey from Howrah station to Śrī Purī-
Bāsulīśāhī, Ālālanātha, Vorkudī on the banks of dhāma in a reserved railway coach, accompanied
the Cilkā-hrada, Kālūpāḍā-ghāṭa, Raṇapurgaṛha by pilgrims, sannyāsīs and brahmacārīs from
state, Sonāvalī (a site of Śrīman Mahāprabhu’s all over India. The party reached Purī the next
footprints), Nayaragaṛha, Khaṇḍapāḍā, Kaṇṭīlā day, and rested there. Then, under the shelter of
(Śrī Nīla-mādhava), Narasiṁhapura, Khurdā Road Śrī Caitanya Mahāprabhu’s vijaya-vigraha (the
and various other places. Śrīman Mahāprabhu small deity that is taken out on parikramā), they
passed through all these places when He went to had darśana of Śrīla Prabhupāda’s appearance
South India. Single-pointed devotees of Śrīman place Bhakti-kuṭīra (Śrīla Bhaktivinoda
Mahāprabhu have the heartfelt desire to travel Ṭhākura’s place of bhajana). They also visited
to all those places that He and His associates Śrīla Haridāsa Ṭhākura’s place of bhajana,
visited, while He was overwhelmed in bhāva. Siddha-bakula; his samādhi ; Puruṣottama Maṭha;

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Ṭoṭā Gopīnātha and the temple of Śrī Jagannātha. various famous places. After this, they arrived
At Śrī Jagannātha Mandira, they had darśana of at the celebrated abode of Ālālanātha. The
Śrī Jagannātha, Baladeva and Subhadrā. deity at Ālālanātha is named Śrī Alvaranātha or
In the evening Śrīla Guru Mahārāja Ālālanātha because He is served by the ālvārs of
narrated the glories of the dhāma. He said that the Śrī sampradāya. Śrīman Mahāprabhu would
Puruṣottama-kṣetra is not limited to the city of go there when He was feeling intense separation
Jagannātha Purī, which is five kosas. Rather, its from Śrī Jagannātha during anavasara, the time
circumference is ten yojanas (approximately after snāna-yātrā when Jagannātha does not give
eighty miles) and the kṣetra, which is eighty-four darśana. When Mahāprabhu offered sāṣṭāṅga-
kosas in area, has the shape of a conch shell. If praṇāma (prostrate obeisances) in the temple
anyone within these eighty-four kosas leaves in this state of separation, the stones under Him
his body thinking of Jagannātha, he will not take melted, leaving an impression of His entire body.
birth in the womb of a mother again, but will go To this day, the impression of His transcendental
to Vaikuṇṭha. body is present on one stone. The pilgrims had
One Satya-yuga, Indradyumna Mahārāja darśana of this śilā and also worshipped it with
came here with his wife and subjects. He great faith. In a village nearby are the houses and
constructed a huge temple and, pleasing Śrī Nīla- bhajana-kuṭīras of Mahāprabhu’s associates,
mādhava by his worship, he installed Śrī Nīla- Śrī Rāya Rāmānanda, Śikhi Māhiti and his sister
mādhava in the form of the four deities, Śrī Śrī Mādhavī. These places are worth visiting even
Jagannātha, Baladeva, Subhadrā and Sudarśana. today.
The arrangements he instituted for offering On the banks of Cilkā-hrada there is a village
bhoga are followed to this day. where the footprints of Śrī Caitanya Mahāprabhu
After Śrīman Mahāprabhu took sannyāsa, can be seen. This village has a famous history.
He resided in the Gambhīrā in Jagannātha Purī It had been arranged that Puruṣottama Jānā,
on His mother’s request. There He fulfilled His the father of Mahārāja Pratāparudra, would
three inner desires with His intimate associates. marry the daughter of the king of Vidyānagara
Only those who are fortunate get the opportunity here. However, when the king of Vidyānagara
to visit the places marked by Śrī Gaurasundara’s came to know that Jānā swept the street in front
lotus feet. of Śrī Jagannātha’s cart during ratha-yātrā,
The next day, the parikramā party had he cancelled the wedding. Puruṣottama Jānā
darśana of Caṭaka Parvata, Ṭoṭā Gopīnātha, attacked Vidyānagara with his army, but returned
Yameśvara Ṭoṭā, Lokanātha Śiva, Purī Gosvāmī’s badly defeated. Very upset by the turn of events,
well, Mārkaṇḍeya-sarovara, Narendra-sarovara, he prayed to Śrī Jagannātha and Śrī Baladeva for
Indradyumna-sarovara, Guṇḍicā Mandira, Cakra- victory in the next war. He received an auspicious
tīrtha and Svargadvāra. indication from Śrī Jagannāthajī that his prayer
On the third day, the party visited Govardhana had been accepted and therefore he proceeded
Maṭha, which had been established by Śrī with great enthusiasm with his entire army.
Śaṅkarācārya, Sātalahariyā Maṭha established To help Their dear servant, Jagannātha and
by Śrī Rāmānuja, Jagannātha Vāṭikā and other Baladeva went ahead dressed as young soldiers

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riding on two horses, one red and one white. On intelligence. After becoming expert in Sanskrit,
the way, They met an old woman carrying a pot he went for specialized education to Uḍūpī,
of yoghurt on her head. Being thirsty, They asked Śrīla Madhvācārya’s place in South India, where
the woman to give Them some yoghurt to drink. he concentrated his studies on Aṇu-bhāṣya
When the old woman asked for money, one of the (Madhvācārya’s commentary on Vedānta-sūtra) as
horsemen gave His golden ring to her and said, well as other well-known writings of the Madhva
“We are the king’s soldiers. He is coming behind sampradāya. He also studied Śrī Rāmānuja’s
with the army. Show him this ring and ask him Śrī-bhāṣya. Afterward, in Purī, Baladeva
for money.” Saying this, They again went ahead. Vidyābhūṣaṇa met Śrī Rādhā-Dāmodara Gosvāmī,
A short while later, when the king came with his a follower of Nayanānanda in the disciplic line
army, the old lady showed him the ring and asked of Śrī Śyāmānanda. Baladeva Vidyābhūṣaṇa was
for money for her yoghurt. On that ring, which the so impressed by Śrī Rādhā-Dāmodara Gosvāmī’s
king had himself offered to Śrī Jagannātha, were teachings that he took dīkṣā from him. He then
marked the words ‘Śrī Jagannātha’. The king’s eyes travelled to Śrī Dhāma Vṛndāvana, where he met
overflowed with tears, and he became convinced the learned and topmost rasika Vaiṣṇava Śrīla
that his worshipful Jagannātha and Baladeva Viśvanātha Cakravartī Ṭhākura, who taught him
were in the forefront of his army to help him in how to enter into the philosophical conclusions
the war, which he indeed won. The king gave the of the Gauḍīya Vaiṣṇavas.
old lady ownership of a whole village, and even “Śrī Baladeva Vidyābhūṣaṇa spent the
today her descendants are enjoying that property. remaining part of his life dedicated to the
From there the parikramā party reached the service of Śrīla Viśvanātha Cakravartī Ṭhākura,
very beautiful Vorākudī on one side of Cilkā- studying the literature of the six Gosvāmīs and
hrada. The pilgrims then crossed Cilkā-hrada other famous Vaiṣṇava treatises. Seeing his
on many boats and reached Raṇapuragaṛha. qualification, Śrī Cakravartī Ṭhākura sent him
All of these pilgrimage places in Orissa were to Galtā-gaddī in Jaipura, where an assembly
surrounded by deep, thick jungle, where tigers had gathered for philosophical debate. There
and other dangerous animals were a real threat. he defeated the Rāmānandīs and other scholars
The pilgrims were under protection, but still who were opposed to the Gauḍīya Vaiṣṇavas,
they went by foot with great care. In spite of the and he established the Gauḍīya philosophical
dangers, worship of the deity, offerings of bhoga, conclusions. It was at this time that he wrote
recitations and lectures went on daily as a matter Govinda-bhāṣya, his commentary on Brahma-
of course. sūtra, which established the prestige of the
Śrī Baladeva Vidyābhūṣaṇa appeared in a Gauḍīya sampradāya in every direction.”
village near Cilkā-hrada. One evening before the Śrīla Baladeva Vidyābhūṣaṇa Prabhu, a solid
assembled Vaiṣṇavas, Śrīla Gurudeva explained pillar of the Śrī Gauḍīya sampradāya, is promi­
about Baladeva Vidyābhūṣaṇa’s transcendental nent among the rūpānuga Vaiṣṇava ācāryas.
qualities. [The following is the story he related.] Nowadays, some modern so-called Gauḍīya
“From his boyhood, Baladeva Vidyābhūṣaṇa Vaiṣṇavas do not accept him as a Gauḍīya
was a brilliant person endowed with transcendental Vaiṣṇava ācārya. That is their great misfortune.

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Śrīla Bhaktivinoda Ṭhākura calls such ignorant comes after six or seven furlongs, but really it
people the spies of Kali. is eight furlongs, which make one mile. The
Śrīla Gurudeva also explained, “The sūtra, important point is that the idea of ‘eight fur­
‘ekam evādvitīyam – the Absolute Truth is one longs’ is relevant only in that it is equal to one
without a second’ (Chāndogya Upaniṣad 6.2.1), mile; it does not exist separately. Similarly, līlā-
does not refer to a nirākāra nirviśeṣa-brahma puruṣottama Śrī Bhagavān is one when He is
(brahma without any form and qualities). The together with the complete variety of His tran­
word advitīya here means, among many He is scendental pastimes. In this material world, a
the one unparalleled, supreme Truth. We do not wonderful manifestation of transcendental pas­
perceive one or the number 1 in the word ekam, times, there is no other well-wisher and friend
because the word ‘one’ has three letters, and like Him. The sūtra ‘ekam evādvitīyam’ is used to
when we write the number 1, it is composed of explain this siddhānta.”
millions of dots. The ‘one’ mentioned in this sūtra From Raṇapuragaḍha, the parikramā party
refers to an all-inclusive one brahma which is reached the Nayāgaḍha state, where the pilgrims
second to none. In other words, it can be called were given a royal welcome. Śrī Govardhana-pūjā
‘unity in diversity’. Bhagavān is seen as one in and the annakūṭa festival were performed there.
His feature of sarva-śaktimān, possessed of all The king of that area, Rājā Bahādura, participated
potencies, together with the special features of in the annakūṭa festival along with his family.
His holy name (śrī nāma), His qualities (guṇa), Then the parikramā party went to Kaṇṭīlā (Nīla-
His pastimes (līlā) and His associates (parikāra). mādhava) via Khaṇḍapārā. There, on top of the
“To illustrate this ‘unity in diversity’, we can mountain, they had darśana of Nīla-mādhava.
give two examples. The first is that of the human The Purāṇas tell the following story about Nīla-
body, which is made up of a conglomeration of mādhava.
parts. If even one part is omitted, the body cannot In Satya-yuga, Indradyumna, the king of Avantī,
be accepted as complete. The eyes, nose, ears, heard from some pilgrims about the glories of
tongue and other parts have special features. For Śrī Nīla-mādhava, the deity who presided in the
example, the left and right eyes are not the same, area adjacent to Nīla-samudra. He was quite
and they act differently. An eye also has many impressed and sent his special envoys to find
different parts, such as the eyelids and eye­ the exact location of Śrī Nīla-mādhava. One of
lashes. The inner eye, too, has a pupil and many the envoys was Vidyāpati, the son of his priest.
component parts. In the same way, the other parts In the course of the young brāhmaṇa’s search,
of the body have individual distinctive features. he reached the shore of Mahā-sāgara which
“The second example is that of a mile post. was close to Śrī Nīla-mādhava’s mountain. One
One mile is made up of eight furlongs, and evening he came upon the house of the chief of
roads are marked with seven posts indicating the village, a man named Viśvāvasu, who belonged
distances from one to seven furlongs, after which to the śabara caste. After some investigation,
a milestone appears. Then there are seven more Vidyāpati guessed that this Viśvāvasu was
posts at one-furlong intervals, and then a second Nīla-mādhava’s pujārī. Vidyāpati then married
milestone is seen. One can think that a mile Viśvāvasu’s young daughter. Some time later, to

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confirm his suspicions about Nīla-mādhava, he described the history of the famous Nīla-
asked his wife where her father would go and mādhava as described in the scriptures.
who he was worshipping. He appealed to her From Kaṇṭīlā, Śrīla Gurudeva and the
to arrange that he might have darśana of those parikramā party returned to Purī-dhāma. Along
deities. Viśvāvasu consented to his daughter’s the way, they visited Kaṭaka, Bhuvaneśvara
wishes, and fulfilled the desire of Vidyāpati. and other places. Bhuvaneśvara, also known as
Viśvāvasu covered Vidyāpati’s eyes with a Ekāmra Kānana, is one of the principal places
strip of black cloth and did not remove it until they of pilgrimage in India and is situated within Śrī
reached Śrī Nīla-mādhava’s temple on top of the Kṣetra.
mountain. Viśvāvasu went to the temple garden to Pārvatījī had heard all about the glories of
pick flowers. Vidyāpati then saw an astonishing Śrī Jagannātha-kṣetra, and performed rigid
incident. A drowsy crow was sitting on a branch austerities in Ekāmra Kānana to obtain darśana
of a tree, which hung over a lake in front of the of Bhagavān. Because of her devotion, Bhagavān
temple. The crow fell into the water and drowned. Śrī Hari appeared before her in the form of
The crow’s soul immediately took a four-armed, Vāsudeva Kṛṣṇa. When the Lord saw Pārvatī’s
spiritual form, mounted a transcendental airplane austere worship, one teardrop (bindu) fell from
and departed for Vaikuṇṭha. When Vidyāpati saw His eyes, and this formed a huge lake (sarovara),
this scene, he also wanted to jump into the lake, which became known as Bindu-sarovara. It is
but a grave voice from the sky announced, “You said that the word Hindu, signifying the Āryan
have many things to do. Now you must wait.” inhabitants of the area between the Himālayas in
Later, Vidyāpati had darśana of Nīla-mādhava the north and Bindu-sarovara in the south, comes
and then went home with Viśvāvasu. Thereafter, from the first syllable hi in Himālaya and the last
Vidyāpati returned to his king in the town of syllable ndu of bindu.
Avantī with news of Nīla-mādhava. In Bhuvaneśvara is a huge Śiva liṅga, which
[Upon hearing that the Lord had been located,] is famous as Bhuvaneśvara. Nearby is the temple
Mahārāja Indradyumna departed with his family of Śrī Ananta Vāsudeva. Formerly, the bhoga
members and his entire army for Nīla-mādhava’s offered in this Vāsudeva temple was offered
darśana. But when he arrived, he only saw a sand as mahā-prasāda to Bhuvaneśvara Mahādeva,
mountain; Nīla-mādhava’s whereabouts were not and Vaiṣṇavas accepted the prasāda from Śrī
to be known. Feeling utterly helpless, the king Bhuvaneśvara, although they do not accept the
went to the shore of the ocean to perform worship prasāda from Śrī Mahādeva anywhere else. (This
in order to attain Nīla-mādhava’s darśana. There, custom of first offering bhoga to Viṣṇu has
Nīla-mādhava appeared to him and said, “At this been stopped, so Vaiṣṇavas no longer accept Śrī
time I will not take this form of Nīla-mādhava. Mahādeva’s mahā-prasāda ; they only accept it
Instead, I will appear as Śrī Jagannātha, Baladeva, from the temple of Ananta Vāsudeva.)
Subhadrā and Sudarśana, to accept your service On 19 November, the parikramā of
and give darśana to the people of the world.” Puruṣottama-kṣetra was completed and everyone
The pilgrims had darśana of the pratibhū- returned to their respective places.
vigraha of Nīla-mādhava, and Guru Mahārāja

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Parental affection for his disciples

I n 1946, to observe the month-long Kārtika

ūrjā-vrata niyama-sevā, our most worshipful
Śrīla Gurudeva performed bṛhat (great)
was reputed to be good for health. They went there
with Triguṇātīta dāsa Brahmacārī, Śrī Gaura-
nārāyaṇa dāsa Adhikārī [the author], Śrī Sajjana-
parikramā and pañca-kosī parikramā of sevaka Brahmacārī, Śrī Govardhana Brahmacārī
Kāśī-dhāma together with many sannyāsīs, and others. However, Śrī Anaṅga-mohana’s health
brahmacārīs and gṛhastha-bhaktas. As in did not improve there either. The brahmacārī
previous years, śrī nāma-saṅkīrtana, lectures, was then brought back to Sidhāvāḍī, and he was
readings of bhakti literature and other devotional finally admitted in the Ṭambaram TB Sanatorium
activities took place regularly. After this, Śrīla in Chennai. After making all arrangements for
Gurudeva returned to Śrī Devānanda Gauḍīya Anaṅga-mohana’s treatment, Gurudeva returned
Maṭha in Navadvīpa. From there he travelled to the maṭha in Kolkata, leaving Śrī Triguṇātīta
with Śrī Sajjana-sevaka Brahmacārī, Śrī Anaṅga- Brahmacārī and I [the author] to take care of
mohana Brahmacārī and other brahmacārīs and the sick brahmacārī in the Ṭambaram hospital.
preached pure bhakti throughout the Medinīpura Despite all these arrangements, however, Śrī
district, in places such as Jhinukkhalī, Pūrvacaka, Anaṅga-mohana could not be saved and he left
Begunāvāḍī and Kalyāṇapura. this world on 2 March 1950.
In Kalyāṇapura, Śrī Anaṅga-mohana I was with Śrī Anaṅga-mohana when he left this
Brahmacārī suddenly became ill. Śrī Anaṅga- world. While there, I never saw his face disturbed.
mohana was fully dedicated to serving his During the whole period of his stay in the hospital,
guru. His voice was very sweet and he used he happily chanted the names of Bhagavān or
to sing beautifully in kīrtana. He was also listened lovingly to Śrīmad-Bhāgavatam and
expert in playing mṛdaṅga. In addition, he was Śrī Caitanya-caritāmṛta, which we read to him
extraordinarily skilful in cooking offerings and regularly. All the doctors, junior and senior, were
in the personal service of Gurudeva. Because very attracted by his gentle behaviour. On the day
of his excellent Vaiṣṇava qualities, everyone had of his passing , he suddenly said, “Śrī Śrī Rādhā-
great affection for him. Kṛṣṇa are calling me to Vṛndāvana. Jaya Śrī Rādhe!
After Anaṅga-mohana became ill, Śrīla Jaya Śrī Kṛṣṇa! Hā Gauracandra! Hā Nityānanda
Gurudeva returned with him to Kolkata. While Prabhu! Hā Gurudeva!”
there, Anaṅga-mohana started homeopathic With folded hands, I requested him, “Prabhu,
treatment with the famous doctor, Captain please bestow your mercy upon me and in
D. L. Sarkāra. Following Dr. Sarkāra’s advice, Śrī Vṛndāvana, call me also.” Upon learning that Śrī
Anaṅga-mohana Brahmacārī went to Sidhāvāḍī, Anaṅga-mohana was to depart, the whole team of
an isolated but charming and healthy place on the doctors arrived and proceeded to examine him.
border of Bengal and Bihāra, and Śrīla Gurudeva He made a gesture to indicate that the women
himself went with him. When the brahmacārī’s present in the room should leave. All the doctors
health did not improve, Śrīla Guru Mahārāja took and visitors were struck with wonder as he took
him to Devaghara in Vaidyanātha-dhāma which his last breath saying, “Hā Rādhe! Hā Kṛṣṇa!”

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Śrī Bhakti Prajñāna Keśava Gosvāmī (back right) with Śrī Anaṅga-mohana Brahmacārī (front left)

“ ... his service to his guru bore

I meditated on this incident very seriously.
Ajāmila became free from the sufferings of birth
and death and attained Vaikuṇṭha-dhāma simply
fruit. I understood that this was
by the performance of nāmābhāsa when he
uttered the name ‘Nārāyaṇa’ to call his son. What possible only by the causeless mercy
then can be said of someone who has supreme
faith in his guru and who is always chanting
of Śrī Gurudeva, and not by any
the name of Kṛṣṇa free from offences and with
sambandha-jñāna? In his last moment he was in
special sādhana-bhajana. ”
such good consciousness that he was chanting, in our worshipful Śrī Gurudeva was intensified‚
“Hā Rādhe! Hā Kṛṣṇa!” and telling us, “Rādhā and and when I returned from Ṭambaram, I devoted
Kṛṣṇa are calling me to Vṛndāvana.” What will be myself to serving my guru with even greater faith.
the destiny of such a high-class guru-sevaka? Paramārādhyatama Śrīla Gurudeva estab­
Surely he will attain Vraja-dhāma. We were never lished Siddhāvāṭī Gauḍīya Maṭha in Sidhāvāḍī in
able to imagine the glories of this devotee earlier. the memory of his dear servant Anaṅga-mohana
His life is blessed; his service to his guru bore Brahmacārī. Even today, daily worship of the
fruit. I understood that this was possible only deity as well as lectures and kīrtana are going on,
by the causeless mercy of Śrī Gurudeva, and and every year a viraha-utsava is held in memory
not by any special sādhana-bhajana. My faith of this brahmacārī.

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Śrāddha ceremony according to Vaiṣṇava rites in Kalyāṇapura

Ś rī Rāsa-bihārī dāsa Adhikārī Bhakti-śāstrī

Bhiṣag-ratna Mahāśaya, an inhabitant of
Kalyāṇapur (in Medinīpura district), zealously
in his paddhati. Yet the arrangement of choosing
the object of worship is given in Sat-kriyā-sāra-
dīpikā, Hari-bhakti-vilāsa and other Smṛtis.
endeavoured to invite Śrīla Gurudeva to partici­ (2) In this ceremony, unboiled paddy
pate in the observance of the śrāddha ceremony of rice (arvā rice) with ghee was sanctified by
his mother. Śrīla Gurudeva attended the program mantras and given to a smārta brāhmaṇa (Śrī
with many of his associates. The priestly duties Rāsa-bihārī’s family guru) first, and tridaṇḍī-
at this ceremony were performed by pūjyapāda sannyāsīs were given donations after this. This
Śrī Bhakti Bhūdeva Śrautī Mahārāja, who was practice is also contrary to vaiṣṇava-smṛtis
a favourite of Śrīla Prabhupāda and who had which state that substances offered to Bhagavān
a close relationship with Śrīla Guru Mahārāja. should be given to śrī gurudeva and Vaiṣṇavas.
He was a special preacher expert in Sanskrit, (3) In regard to establishing the presiding
Bengali, Hindi, English and other languages, and deity (brahma-sthāpana) of the śrāddha, Śrīpāda
had preached pure bhakti in Kāśī, Prayāga, Paṭnā, Śrautī Mahārāja stated that this is not a duty,
Medinīpura and other regions under the guid­ because Sat-kriyā-sāra-dīpikā mentions that in
ance of Śrīla Prabhupāda. He had also managed the absence of a presiding deity, a deity made of
the monthly Hindi magazine Bhāgavata-patrikā kuśa can be established. He also said that Sat-
during Śrīla Prabhupāda’s time. kriyā-sāra-dīpikā was composed by Vaikuṇṭha
Here it must be particularly noted that Śrīla Vācaspati and not by Śrī Gopāla Bhaṭṭa, which
Gurudeva was very firm in the philosophical is not true. Śrīla Bhaktivinoda Ṭhākura collected
conclusions of bhakti and fearlessly spoke the an old copy of the text by Śrī Gopāla Bhaṭṭa from
impartial truth. He was never reluctant to speak the famous royal library in Jaipura and published
bhakti-siddhānta, regardless of whether his it, and the gosvāmīs of Śrī Rādhā-Ramaṇa still
words pleased others or not. Although pūjyapāda have an old copy of the manuscript by Śrī Gopāla
Śrautī Mahārāja was his godbrother and close Bhaṭṭa.
friend, Śrīla Gurudeva still strongly objected to (4) Adhivāsa (preliminary rites) was per­
the errors he made in conducting this Vaiṣṇava formed with some smārta mantras rather than in
śrāddha ceremony. He has made a signed accordance with Sat-kriyā-sāra-dīpikā.
statement to this effect in his notebook. The (5) At this ceremony, giving of charity was
following points are taken from his notes. performed first, instead of after Vaiṣṇava homa,
(1) Śrīla Śrautī Mahārāja chose Brahmā as as stipulated in Sat-kriyā-sāra-dīpikā.
the object of worship in this Vaiṣṇava śrāddha. Śrīpāda Śrautī Mahārāja called the smārta
(Śrī Śrī Rādhā-Kṛṣṇa, Śrīman Mahāprabhu and guru-brāhmaṇa inside the sacrificial altar and
śrī gurudeva were not chosen as the worshipful gave a begging bowl, eating plate, wooden shoes,
objects.) Śrīla Śrautī Mahārāja said that it is umbrella, bedding and other things in charity to
proper to worship Brahmā in Vaiṣṇava śrāddha, him. This custom is completely opposed to Hari-
because Śrī Vaikhānas Mahārāja has written this bhakti-vilāsa (9.103), where it is clearly written:

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svabhāvasthaiḥ karmajaḍān (9) Unoffered uncooked rice, dāl, salt,

vañcayan draviṇādibhiḥ potatoes, green bananas and ghee were kept
harer-naivedya-sambhārān in two separate pots, and both were offered in
vaiṣṇavebhyaḥ samarpayet the name of the expired mother of Rāsa-bihārī.
One of these was given directly to the smārta-
One should deceive those who are grossly
brāhmaṇa, the family guru, who accepted it
involved in karma, i.e. the non-Vaiṣṇavas,
sitting on a separate āsana in the sacrificial altar.
by giving them unoffered items or wealth,
This is improper in every respect.
but one should give the Vaiṣṇavas the items
(10) In this ceremony there was no worship
which have been offered to Bhagavān.
even of Śrī Vāsudeva as given in Sat-kriyā-sāra-
(6) There was no performance of achidra- dīpikā.
vācana, the chanting of mantras to allay faults, (11) Śānti-homa, circumambulation and other
as described in Sat-kriyā-sāra-dīpikā, for the Vaiṣṇava customs were omitted in this ceremony.
defects in the prāyaścitta homa. (Uddicya, (12) Offering of piṇḍa and bhoga was also
concluding activities, were also left out.) not performed in accordance with the rules.
(7) In the Vaiṣṇava sacrifice, no sacrifice was (13) It seems that the mantras used in this
performed to the guru-paramparā. ceremony were also different [from those in
(8) Some portion of the ghee of the Vaiṣṇava vaiṣṇava-smṛti ].
homa was offered in the fire for each person­ (14) Ācamana, etc., also, was not performed.
ality’s name, and a portion was kept in a separate (15) Prasāda was served facing south. This is
pot, which was mixed with mahā-prasāda and not proper.
was given as piṇḍa at the time of offering piṇḍa. (Please see page 133 in the first Hindi edition
(This process has not been mentioned in any of Sat-kriyā-sāra-dīpikā.)
vaiṣṇava-smṛti.) (Signed) B. P. Keshab 10.11.47

Preaching in Bihāra

I n 1945, Śrīla Gurudeva sent pūjyapāda

Bhakti Kuśala Nārasiṁha Mahārāja, Śrī
Narottamānanda Bhakti-kamala, Śrī Rādhānātha
Upon hearing brahmacārījī’s extremely sweet
hari-kathā, I became eager to renounce this
material world. Nonetheless, I remained in my
dāsa Adhikārī, Prema-prayojana Brahmacārī service for some time. In December 1946, how­
and others to preach pure bhakti in Dumkā, ever, I retired from the police service and left
Sāhibagañja, Rājmahal and Bhāgalpur in the home to join Śrī Gauḍīya Maṭha in Navadvīpa-
state of Bihāra. While Śrī Narottamānanda dhāma. The following year, 1947, on the day of
Bhakti-kamala was preaching in Sāhibagañja, Gaura-janmotsava after the Navadvīpa-dhāma
I [then Śrīman Nārāyaṇa Tivārī, the author] parikramā, paramārādhyatama Śrīla Gurudeva
became acquainted with him. At that time, I gave me śrī harināma and dīkṣā. I then became
was working in the office of the police station. known as Śrī Gaura-nārāyaṇa Bhakta-bāndhava.

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Śrī vyāsa-pūjā celebration

O n 27 February 1948, śrī vyāsa-pūjā was

celebrated at Śrī Uddhāraṇa Gauḍīya
Maṭha to commemorate fifty years from the day
Kṛṣṇa Dvaipāyana Vedavyāsa obtains realization
of the Absolute Truth while in samādhi. On
the third day of the festival, on jagad-guru
Śrī Gurupāda-padma appeared. On the first Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda’s
day of this occasion there was an elaborate auspicious appearance day (avirbhāva-tithi ),
observation of śrī vyāsa-pūjā, including the Śrīla Gurudeva worshipped the nicely decorated
worship of kṛṣṇa-pañcaka, vyāsa-pañcaka, deity of Śrīla Prabhupāda. Āratī took place
ācārya-pañcaka, sanakādi-pañcaka, guru- during the singing of ‘Śrīla Prabhupāda āratī’,
pañcaka, upāsya-pañcaka and pañca-tattva- a song composed by Śrīla Gurudeva, and then
pañcaka. Then puṣpāñjali and a fire sacrifice puṣpāñjali was offered to Śrīla Prabhupāda’s
concluded the morning ceremony. In the evening lotus feet. Every year after that, Śrī Gauḍīya
program, Śrīla Gurudeva lectured from Śrīmad- Vedānta Samiti observed śrī vyāsa-pūjā in this
Bhāgavatam and explained the episode in which elaborate way.

The departure of Śrīla Narahari Sevā-vigraha Prabhu

O n 30 January 1948, Nāthūrāma Goḍse

shot Mahātma Gāndhī at the Delhi prayer
assembly. On that very same day, ajātaśatru
responsibility for Śrī Dhāma Māyāpura to this
dear servant and could then preach śuddha-
bhakti everywhere with a peaceful mind. [After
pūjyapāda Śrī Narahari Brahmacārī Sevā- Śrīla Prabhupāda’s disappearance,] Śrī Sevā-
vigraha Prabhu disappeared from this world in vigraha Prabhu and Śrīla Gurudeva left Caitanya
Śrī Navadvīpa-dhāma, during the brahma- Maṭha together and established Śrī Devānanda
muhūrta hour. At that time, Śrīla Gurudeva was Gauḍīya Maṭha in Śrī Dhāma Navadvīpa. Like
preaching in the Medinīpura area. When he Śrīla Prabhupāda, Śrīla Gurudeva entrusted the
returned to Chuṅchurā on 1 February, he received whole responsibility of Śrī Devānanda Gauḍīya
a telegram from Śrī Mahānanda Brahmacārī with Maṭha to Śrī Sevā-vigraha Prabhu and could
this heartbreaking news, and became stunned thus preach peacefully everywhere.
like a stone. When his external consciousness In the first issue of Śrī Gauḍīya-patrikā, the
returned a short time later, he began to cry, main magazine of the Samiti, Śrīla Gurudeva
overwhelmed by the piercing separation. wrote an essay entitled Viraha-māṅgalya, about
Śrī Sevā-vigraha Prabhu was one of the Sevā-vigraha Prabhu. “The torment I feel by
foremost disciples and intimate servants of not being able to see Śrī Gurupāda-padma and
jagad-guru Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Narahari Sevā-vigraha Prabhu, who was
Gosvāmī Prabhupāda. Our most worshipful Śrīla devoted solely to serving him, mingles with my
Gurupāda-padma had a very close friendship pen, causing it to falter at every step and proceed
with him; they lived together for a long time so slowly across the page.
and served Śrī Dhāma Māyāpura in countless “Śrīla Prabhupāda was very pleased to discover
ways. Śrīla Prabhupāda turned over the entire his intimate servitor, pūjyapāda Śrī Narahari

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“ O Narahari Dā! Your

uninterrupted service to Hari, Guru
and Vaiṣṇavas will manifest of its
own accord in the memory of anyone
who takes your auspicious name.
... You have performed the ideal
service in a way that is supremely
blissful and free from anger.
This is the sole aim and objective of
Śrī Gauḍīya Vedānta Samiti. ”
Prabandhāvali, which was presented on Śrīla
Bhaktivinoda Ṭhākura’s disappearance day. In
that preface he described him as a brilliant star
of the Gauḍīya Vedānta Samiti who is eternally
immersed in the flow of nectar coming from Śrīla
Bhaktivinoda Ṭhākura.
Śrī Narahari Brahmacārī Sevā-vigraha Prabhu
Śrīla Narahari Sevā-vigraha Prabhu appeared
Brahmacārī Sevā-vigraha. He handed over the in the famous Vasu dynasty of the village of
whole responsibility of his beloved ākara-maṭha- Deyāḍā in the Yaśohara district of East Bengal.
rāja, Śrī Caitanya Maṭha, to him and happily In his early life he and his family were initiated
went to far distant places to preach pure bhakti with the śakti-mantra, but he and the majority
with full concentration. … O Narahari Dā! Your of his family members were later influenced by
uninterrupted service to Hari, Guru and Vaiṣṇavas Vaiṣṇava association and were initiated into
will manifest of its own accord in the memory of the kṛṣṇa-mantra, and all began to perform
anyone who takes your auspicious name. You are sādhana-bhajana. When his elder brother left
the embodiment of Śrīla Prabhupāda’s dear-most this world, Śrī Narahari renounced his family and
Śrī Caitanya Maṭha; when we lived with you, we all this material world, and took shelter at the lotus
thought that we were living in the Caitanya Maṭha. feet of jagad-guru oṁ viṣṇupāda Śrī Śrīmad
You have performed the ideal service in a way Bhaktisiddhānta Sarasvatī Prabhupāda. Śrīla
that is supremely blissful and free from anger. Prabhupāda was pleased with Śrī Narahari’s
This is the sole aim and objective of Śrī Gauḍīya versatile abilities and service mentality, and
Vedānta Samiti.” appointed him manager of Śrī Caitanya Maṭha.
Śrīla Gurudeva also glorified his best Śrī Narahari was like a mother in nurturing
friend, Śrīla Narahari Ṭhākura, in his preface to the young boys who lived in the maṭha. Every

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day he would wake them up, feed them and take assembled and began to create an uproar,
care of them. Because of this sweet, affectionate threatening to attack the maṭha. However, pūjya­
behaviour, the maṭha residents referred to him as pāda Śrīman Sevā-vigraha Prabhu calmly and
‘the mother of the Gauḍīya Maṭha’. But everyone, peacefully settled this difficult situation with
young and old, addressed him as ‘Narahari Dā’. great expertise. First, he caught me and locked me
He was always chanting śrī harināma and was up in a room in the maṭha. Then he confronted
totally absorbed in the various services of the the crowd alone, and pacified them all.
maṭha. No one knew when he slept and when Sevā-vigraha Prabhu had a very affectionate
he woke. Sometimes in the deep night, when manner. He went to the home of all sorts of people
everyone else was sleeping, he would sit in his and spoke hari-kathā. He took an interest in
secluded bhajana-kuṭī and chant śrī harināma people’s happiness and distress, and they endured
with vipralambha-bhāva (feelings of separation their difficulties because of his sweet words.
from Śrī Śrī Rādhā-Kṛṣṇa). We have heard that Śrīla Gurudeva could never forget his dear
he sometimes used to tie his śikhā to a wooden godbrother. Whenever he remembered Śrī Sevā-
handle high on the wall to force himself to stay vigraha Prabhu, he became overwhelmed with
awake while he chanted harināma. No maṭha feelings of separation. Śrīla Gurudeva named the
resident ever saw him become angry. Even if huge entrance gate of Śrī Devānanda Gauḍīya
someone needed to be chided for some special Maṭha ‘Śrī Narahari Toraṇa’ in Śrī Sevā-vigraha’s
reason, he would scold them sweetly while smiling memory. This can still be seen today.
with great affection.
The following incident took place when I
[the author] was new in the maṭha. I was young
then, and very energetic. In the morning, the
local farmers would bring vegetables, milk and
other products from their neighbourhoods to
the vegetable market on the street just outside
the maṭha. Śrī Sevā-vigraha Prabhu and Śrīla
Narottamānanda Brahmacārī went outside on
the side of the road and began to bargain for
vegetables for the maṭha. The farmers were an
unruly lot, and they quarrelled about everything.
One time one of them struck Narottamānanda
Prabhu on the head, drawing blood. Hearing
the tumult, I came out, and when I saw the blood
on Prabhujī’s head, I lost all self-control. I took
a piece of bamboo from the courtyard of the
maṭha and hit that insolent farmer on his back so
hard that the bamboo broke and the farmer fell
to the ground. In a moment, hundreds of farmers Śrī Narahari Toraṇa

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The decision to establish a maṭha in Jagannātha Purī and the

publishing of a monthly transcendental magazine

A fter the Śrī Kṣetra-maṇḍala parikramā,

Khuṭiyājī, the respected paṇḍā of Purī,
as well as many godbrothers, implored Śrīla
Gurudeva to establish a branch maṭha of Śrī
Gauḍīya Vedānta Samiti in Śrī Jagannātha Purī.
Śrīla Gurudeva liked the idea. In 1948, after the
week-long Śrī Navadvīpa-dhāma parikramā and
Gaura-janmotsava, the prominent members of
the Samiti made these decisions at an assembly in
the Kolkata maṭha :
(1) Gauḍīya Vedānta Samiti will establish a
branch maṭha in Śrī Jagannātha Purī.
(2) Śrī Dvārakā-dhāma parikramā will be
performed in the upcoming month of Kārtika.
(3) A transcendental monthly magazine,
Śrī Gauḍīya-patrikā, will be published for the
next Gaura-pūrṇimā, and this will be the main
magazine of the Gauḍīya Vedānta Samiti.
That very day, Śrīla Gurudeva began work
to fulfil these resolves. He gave instructions to
collect a block, a rubber stamp, a three-coloured
picture of Śrīla Prabhupāda, a sign board for the
Gauḍīya-patrikā’s office and other items. Galtā-gaddī
During ūrjā-vrata niyama-sevā, approxi­
mately one hundred and fifty pilgrims, sannyāsīs, Vidyābhūṣaṇa and his commentary on Brahma-
brahmacārīs and gṛhastha-bhaktas participated sūtra. He said that Śrī Baladeva Vidyābhūṣaṇa
in the pilgrimage to Dvārakā. The parikramā Prabhu defeated the opposition by the inspi­
party first took darśana of the pastime places ration of Śrīla Viśvanātha Cakravartī Ṭhākura,
in Mathurā and Vṛndāvana, then of Śrī Govinda, and on the strength of Cakravartī Ṭhākura’s
Gopīnātha and Madana-mohana in Jaipura and arguments. The mahanta of the Śrī sampradāya
of Galtā nearby. Formerly, vedāntācārya Śrī at Galtā-gaddī was extremely impressed by
Baladeva Vidyābhūṣaṇa defeated the Vaiṣṇavas Ācārya Kesarī’s personality and by his discourse,
of the Śrī sampradāya in a major philosophical and had Śrī Ṭhākurajī’s mahā-prasāda served
debate in Galtā and waved the victory banner to the entire parikramā party.
of the Gauḍīya Vaiṣṇavas. In Galtā, Śrīla Guru From there the pilgrims reached Porbandara
Mahārāja gave a brilliant lecture on Śrī Baladeva via Puṣkara, Ajmer, Mehasānā, Mīramgāon,

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Surendranagara and Ḍholā. In Porbandara they Sonavati to Gopī-tālāba and Nāgeśvara Śiva,
had darśana of the temple of Śrī Sudāmā Vipra. and finally reached Gomatī Dvārakā, where
They then travelled by ship to Veṇṭa Dvārakā the pilgrims had darśana of Śrī Dvārakādhīśa,
and visited the temples of Śrī Dvārakeśajī, Dāūjī Totādrī Maṭha and Gomatī Gaṅgā. After that, the
and Rukmiṇījī. The next day, they took the boat pilgrims returned home via Mehasānā and Āgrā.

Preaching in Medinīpura and Sundarvana

I n January 1949, Śrīla Guru Mahārāja, Śrī

Dīnārtihara Brahmacārī, Śrī Sajjana-sevaka
Brahmacārī and Śrī Gaura-nārāyaṇa dāsa
I replied, “Without a doubt, Ācārya Śaṅkara is
an avatāra of devādhīdeva Śaṅkara, who is one of
the Supreme Lord's guṇāvataras (an incarnation
Adhikārī [the author] blessed the house of Hari- who embodies one of the characteristics of the
caraṇa dāsa Adhikārī in Jukhiyā in the district of Lord), and he is one of the vibhūtis (opulences) of
Medinīpura. They stayed there for some time and Bhagavān. According to the verse, vaiṣṇavānāṁ
Śrīla Gurudeva gave philosophical lectures on yathā śambhuḥ (Śrīmad-Bhāgavatam 12.13.16),
sanātana-dharma, the eternal occupation of the Śaṅkara is the topmost Vaiṣṇava and devotee of
soul, at religious assemblies in the nearby villages. Bhagavān. Nonetheless, Śrī Sanātana Gosvāmī is
Early one morning during Śrīla Guru one of Svayam Bhagavān Śrī Śacīnandana’s most
Mahārāja’s sojourn in Jukhiyā, Kṣīroda-candra beloved associates, and he is also the dear-most Śrī
Bhuīyāṁ, a retired judge from Mohāṭī Grāma, Lavaṅga Mañjarī of Śrī Śrī Rādhā-Kṛṣṇa. Therefore,
came for a visit. Śrīla Gurudeva was inside the Sanātana Gosvāmī’s superiority is self-evident.”
house chanting harināma on his beads, while Śrī Kṣīroda Bābū was somewhat taken aback
I [the author] was studying a book in the sweet by this answer. In the meantime, Ācārya Kesarī
rays of the winter sun on the veranda outside. Śrī had heard the voices while he was chanting
Kṣīroda Bābū, who was sitting on a mat nearby, harināma inside the house and had listened
asked, “What are you reading?” attentively to the discussion. He quickly appeared
I answered, “I am reading Hari-bhakti-vilāsa.” on the scene, and a philosophical battle started
Kṣīroda Bābū inquired, “Who is the author?” between Kṣīroda Bābū and himself.
“Jagad-guru Śrīla Sanātana Gosvāmī.” Kṣīroda Bābū asked, “Why don’t you have
“Why are you not studying Śāṅkara-bhāṣya the brahmacārīs study Śāṅkara-bhāṣya of the
by jagad-guru Śrī Śaṅkara Ācārya?” Brahma-sūtra?”
“Because Śrīla Sanātana Gosvāmī is much Gurudeva explained, “We have them study
more authoritative than Śrī Śaṅkara Ācārya.” Śrī-bhāṣya, Āṇu-bhāṣya, Govinda-bhāṣya and
Kṣīroda Bābū exclaimed, “What did you say? other commentaries of Vyāsa’s Brahma-sūtra,
The very recent Sanātana Gosvāmī is a greater but not the commentary of Ācārya Śaṅkara.”
authority than Ācārya Śaṅkara? Ācārya Śaṅkara “Why not? You do not study Ācārya Śaṅkara’s
is the direct incarnation of Śaṅkara (Lord Śiva). commentary, even though he is an incarnation of
He is the author of the commentary on Brahma- Śaṅkara?”
sūtra and he vanquished all the contemporary “Even though he is an incarnation of Śaṅkara,
ācāryas of India.” the views in his commentary are completely

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fabricated. This false philosophy is in reality to indicate brahma. When the jīva attains lib­
covered Buddhism only, and Śaṅkara took shelter eration from māyā it becomes one with brahma
of it by the order of Bhagavān, in order to control and perceives ānanda-svarūpa brahma.”
the Buddhists who were opposed to the Vedas and Gurudeva explained further, “This siddhānta
the Supreme Lord. This is clearly mentioned in is only Ācārya Śaṅkara’s fabrication. It is against
Padma Purāṇa, māyāvādam asat-śāstram.” śāstra. I can destroy Ācārya Śaṅkara’s bogus idea
“But don’t you accept the four mahā-vākyas that brahma is ānanda-svarūpa, simply on the
of the Vedas: ahaṁ brahmāsmi, prajñānaṁ basis of its inference. Later on, I will demolish
brahma, tat tvam asi and ekam evādvitīyam, and the statement that the jīva becomes brahma by
the other clauses that Śaṅkara has established?” merging into brahma and that the world is false.
“It is not written in the Vedas or Upaniṣads First, can you explain why you want to merge into
that these four statements (vākyas) are mahā- the nirviśeṣa-brahma?”
vākyas. If what you are claiming is true, then “Because brahma is ānanda-svarūpa, the
please support it with evidence.” embodiment of bliss, so the jīva who merges
Kṣīroda Bābū was unable to answer, and sat into this brahma also becomes ānanda-svarūpa
quietly for some time. brahma.”
Gurudeva went on, “The only mahā-vākya in “I say that Ācārya Śaṅkara’s nirviśeṣa-brahma
the Vedas is oṁ ; all other clauses are secondary. is an embodiment of stool. Do you have any
Alternatively, you can say that all the clauses in objection to that? If a jīva is able to merge into
the Vedas are mahā-vākyas. Do you consider that ānanda-svarūpa brahma, then he cannot have a
the nirākāra, nirviśeṣa, nirguṇa and nirañjana separate experience of it. So how, being brahma,
brahma, which Śaṅkara has established, is the is the jīva able to experience bliss, if by desiring
same as saviśeṣa, sarva-śaktimān and ānanda- to merge with nirviśeṣa-brahma it cannot be
maya brahma, the shelter of all transcendental realized? It is only possible to experience bliss
qualities, established by Śrīla Vedavyāsa?” when one’s existence is separate from it. For
“Why not? All the eminent scholars of India example, anyone who tastes sugar is able to say
corroborate the doctrine of Śaṅkara.” that sugar is sweet. But if the person is turned into
“Ācārya Śrī Rāmānuja, Madhva Ācārya, sugar, how can he experience his own sweetness?
Nimbānditya, Viṣṇusvāmī, Vallabha Ācārya, Similarly, how can anyone who is turned into
Kumārila Bhaṭṭa and other learned persons have stool experience his own bad smell? Therefore,
completely annihilated the doctrine of Śaṅkara. it doesn’t make any difference whether you call
The nirviśeṣa, niḥśaktik, nirākara brahma can nirviśeṣa-brahma the embodiment of bliss or
never be ānanda-svarūpa or ānanda-maya. This the embodiment of stool. They are one and the
philosophy is just a kind of hidden Buddhism.” same thing, because there is no separate taster.”
Kṣīroda Bābū said, “Your statement is Kṣīroda Bābū became completely silent. He
thoroughly confusing. Ācārya Śaṅkara clearly offered respects to Śrī Gurudeva, lowered his
established the doctrine, brahma satyaṁ head and returned to his home.
jaganmithyā jīva brahmaiva nā paraḥ. While we were staying with Śrīla Gurupāda-
Additionally, he uses the term ānanda-svarūpa padma, we observed him discussing siddhānta

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with prominent impersonalists (advaita-vādīs) “Here, Kṛṣṇa is called the eternal, complete
in this way. In the face of his deep personality, brahma. The jīvātmā is also acknowledged to be
his brilliant language, his wealth of scriptural this eternal truth (sanātana-tattva) because the
evidence and his strong arguments, all were uncountable souls are eternal parts of the eternal
humbled. We will present some of these doctrinal supreme brahma Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself
debates in the course of this book. calls them His eternal parts in Śrīmad Bhagavad-
In the evening Śrīla Gurudeva gave a brilliant gītā (15.7):
lecture on sanātana-dharma to a huge public
mamaivāṁśo jīva-loke
audience nearby. For almost two-and-a-half
jīva-bhūtaḥ sanātanaḥ
hours, ten to fifteen thousand people sat quietly
manaḥ ṣaṣṭhānīndriyāṇi
like wooden dolls, reverentially listening to his
prakṛti-sthāni karṣati
speech. The following is the essence of that
lecture. O Arjuna, I am Sarveśvara (the Lord of all).
“According to the Vedas, Upaniṣads, Vedānta- All jīvas are My parts and they are eternal.
sūtra, Śrīmad-Bhāgavatam, Bhagavad-gītā and Like the empty space inside a water pot, they
other scriptures, the root cause of creation and are not fabricated or false. Due to being
conditioned and opposed to Me, they are
annihilation and the ultimate supreme Truth is
struggling intensely with the mind and the
Svayam Bhagavān. He is not subject to birth, death
five senses in this material world.
or destruction. He is the complete eternal Truth
because He exists in the past, present and future. “And also, nityaḥ sarva-gataḥ sthāṇur acalo
The meaning of the word sanātana (eternal) is ’yaṁ sanātanaḥ (Bhagavad-gītā 2.24). ‘This
sadā (always) and tan (to continue), and refers jīvātmā is changeless and immortal. It cannot be
to one who exists in the past, present and future. cut by any weapon, burnt by fire, moistened by
Thus the meaning of sanātana-dharma is the water or dried by air. It is eternal, all-pervasive,
constitutional function of someone who is ever- unchanging, steadfast and ever-existing
existing. In Śrīmad-Bhāgavatam (10.14.32) it is (sanātana).’
said: “Thus, according to the Vedic scriptures
there are two sanātana-tattvas, or eternal
aho bhāgyam aho bhāgyaṁ
principles: one is Svayam Bhagavān Śrī Kṛṣṇa,
nanda-gopa-vrajaukasām
the undivided, complete sanātana-tattva ; and
yan-mitraṁ paramānandaṁ
the other is the jīva, the divided and tiny
pūrṇaṁ brahma sanātanam
sanātana-tattva. The nature of Śrī Kṛṣṇa, bṛhat-
Oh, how greatly fortunate are Nanda Bābā, caitanya-svarūpa (the embodiment of complete
Yaśodā-maiyā and all the other gopas and consciousness), is unchangeable, but if the jīva
gopīs of Vraja! There is factually no limit to is opposed to Bhagavān, his pure nature can be
their good fortune, because Śrī Kṛṣṇa, who is covered due to his being eternal but atomic in
the abode of supreme bliss (paramānanda), size (aṇu-sanātana-tattva). But by nature, the
and the eternal and complete form of jīva’s constitutional nature (dharma) is pure
brahma, is their relative and friend. and eternal. Prema is the only sanātana-dharma

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of the jīva. The eternal, pure prema is service jīva and the Supreme Lord is eternal and ever-
to Kṛṣṇa; therefore the svarūpa-dharma or existing (sanātana). This relationship is what is
sanātana-dharma of the jīva is service to Kṛṣṇa. known as sanātana-dharma. In different places
“The pure sanātana-dharma of the condi­ in the scriptures sanātana-dharma is referred to
tioned living being is distorted by māyā. In as bhāgavata-dharma or vaiṣṇava-dharma.”
such circumstances, the living entity considers After this, Śrīla Gurudeva extensively
the dharma of the gross and the subtle body to preached pure sanātana-dharma, which is also
be his dharma, because he only understands known as pure bhakti-dharma. Accompanied
the gross and the subtle body. But the dharma by Śrī Nagendra-govardhana Brahmacārī and
of these two bodies is not sanātana-dharma, Śrī Gaṇeśa dāsa, he preached in the towns of
because it is perishable and prone to change. ‘I Kulabāḍī, Haṁscauḍā, Pichladā, Jhīnukkhālī,
am Hindu, Muslim, Christian, Sikh, Buddhist’ and Naraghaṭa and Terapekhyā. From there they
‘I am a brāhmaṇa or kṣatriya’ are identifications travelled by boat with a party of devotees from
of the gross body, so this gross dharma is not Pūrī to Gadāmathurā Sector 7, Gadāmathurā
perpetual. Nowadays, pure sanātana-dharma Sector 5, 6 and 8, Āīplāṭa Sector 1, Kedārpura,
is rarely preached due to a lack of pure under­ Āīplāṭa Sector 2, Sūryapura and various other
standing of the Absolute Truth. Actually the places. He returned to the maṭha in Chuṅchurā a
relationship of servant and master between the month-and-a-half later.

The self-manifestation of Śrī Gauḍīya-patrikā on the occasion of

Śrī Navadvīpa-dhāma parikramā and Śrī Gaura-janmotsava

I  n March 1949, the parikramā and Śrī

Gaura-janmotsava were celebrated with great
festivities at Śrī Devānanda Gauḍīya Maṭha in
Navadvīpa. On Gaura-pūrṇimā day, Śrī Gauḍīya-
patrikā, the transcendental monthly magazine
of Śrī Gauḍīya Vedānta Samiti, manifested itself.
On the masthead of the front cover of this first
issue, the name of Śrī Patrikā was written above
a mṛdaṅga and karatālas, surrounded by a lotus,
club, conch shell and disc. Below this was a
picture of Śrīla Sarasvatī Prabhupāda.
The founder and editor-in-chief (niyāmaka)
of Śrī Patrikā was parivrājakācārya tridaṇḍi-
svāmī Śrīmad Bhakti Prajñāna Keśava Mahārāja,
the editor was Śrī Mahānanda Brahmacārī
Bhakti-śāstrī Bhaktyāloka, and the Patrikā
preaching managers were tridaṇḍi-svāmī Śrīmad Śrī Mahānanda Brahmacārī Bhakti-śāstrī Bhaktyāloka

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kāruṇya Brahmacārī Bhakti-maṇḍapa.

The magazine was published by Śrī
Uddhāraṇa Gauḍīya Maṭha, Caumāthā,
Chuṅchurā (Hoogly) by Śrī Sajjana-sevaka
Brahmacārī and printed by Śānti Press. The
auspicious invocation (maṅgalācaraṇa) of
Śrī Patrikā contained prayers to Śrī Hari,
Guru and Vaiṣṇavas.
The essay Viraha-māṅgalya (Auspi­
cious­ness of Separation) was written with
a desire to attain the svārasikī-sevā, the
natural rasa-filled service inherent to one’s
svarūpa, of Śrī Śrī Rādhā-Vinoda-bihārī,
under the guidance of vipralambha-rasa-
maya vigraha Śrī Śrīman Mahāprabhu,
the embodiment of one saturated with
the rich moods of separation, along with
the eternally liberated, most munificent
paramahaṁsas who are immersed in His
moods. In addition, the magazine included
philosophical dissertations by jagad-
guru Śrīla Prabhupāda, Śrī Bhaktivinoda
Ṭhākura, an article about Śrī Gauḍīya-
patrikā and Śrīla Gurudeva’s article entitled
Śrī Gauḍīya Vedāntācārya Śrī Baladeva
Vidyābhūṣaṇa. There were many other
essays which enhanced the splendour of
Śrī Patrikā, having been well researched
and containing an explanation of prema-
The first issue of Śrī Gauḍīya-patrikā bhakti. The first issue was dedicated at the
Bhakti Kuśala Nārasiṁha Mahārāja and paṇḍita lotus feet of Śrī Nṛsiṁhadeva, the destroyer of all
Śrīmad Jagannātha-ballabha Bābājī Mahārāja. obstacles, whose temple in Devapallī was visited
The contributing editors were mahopadeśaka on the first day of the Śrī Dhāma parikramā,
paṇḍita Śrīpāda Narottamānanda Brahmacārī and it was placed in the lotus hands of Śrīla
Bhakti-kamala Bhakti-śāstrī, paṇḍita Śrīyuta Prabhupāda in his samādhi-mandira in Śrī
Nāma-vaikuṇṭha dāsa Adhikārī, paṇḍita Śrīyuta Dhāma Māyāpura, when the pilgrims visited it
Rādhānātha dāsa Adhikārī and paṇḍita Śrīyuta on the last day of the parikramā. The Vaiṣṇavas
Gaura-nārāyaṇa dāsa Adhikārī [the author]. enthusiastically began to sign up for a yearly
The office manager was paṇḍita Kṛṣṇa- subscription of the Patrikā.

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Śrī Ayodhyā-dhāma, Naimiṣāraṇya parikramā and ūrjā-vrata

I n April 1949, Śrī Gauḍīya Vedānta Samiti’s

founder and president, parivrājakācārya
tridaṇḍi-svāmī Śrīmad Bhakti Prajñāna Keśava
ghāṭa, Svargadvāra, Nāgeśvara Mahādeva,
Brahma-ghāṭa, Śrī Sūrya-kuṇḍa, Goptāra-ghāṭa
and other famous places in Ayodhyā-dhāma.
Gosvāmī Mahārāja, was invited to Śrī Gaurāṅga After staying twenty days in Ayodhyā, the
Maṭha in Kesiyāḍī in the district of Medinīpura parikramā party went to Naimiṣāraṇya via
by the maṭha’s founder and president, tridaṇḍi- Bālāmu Junction. Upon entering Naimiṣāraṇya,
svāmī Śrīmad Bhakti Kumuda Santa Mahārāja. they walked in a grand procession accompanied
Śrīla Gurudeva accepted the invitation and by saṅkīrtana to Paramahaṁsa Gauḍīya Maṭha,
went with many of his associates. Śrīmad Bhakti which had been established by Śrīla
Sarvasva Giri Mahārāja, Śrīmad Bhakti Gaurava Bhaktisiddhānta Sarasvatī Prabhupāda. After­
Vaikhānasa Mahārāja and other sannyāsīs, wards they went to a large, local dharmaśālā
brahmacārīs and gṛhastha Vaiṣṇavas were where their residence had been arranged.
also present. Śrīla Gurudeva then returned to At the dharmaśālā, Śrīla Gurudeva read from
Śrī Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā Mahāprabhu’s teachings to Śrī Sanātana Gosvāmī
and celebrated Śrīla Bhaktivinoda Ṭhākura’s in Śrī Caitanya-caritāmṛta. He explained that it is
disappearance day and the ratha-yātrā festival detrimental for an unqualified person to perform
with great pomp and splendour. bhajana in a secluded place, for unless the sādhaka
Later that year, in the month of Kārtika, Śrīla has the association of a superior tattva-darśī
Gurudeva organized a parikramā to Śrī Ayodhyā Vaiṣṇava (a self-realized soul), the name uttered
and Naimiṣāraṇya. There, ūrjā-vrata niyama- in solitary bhajana is always full of offences. Lack
sevā was observed. The pilgrims carried the deity of pure association also makes one unable to
of Śrīman Mahāprabhu on the parikramā, and understand the nature of śuddha-bhakti. Bhajana
they stopped at Ayodhyā’s famous Lakṣmaṇa-kilā in the association of elevated Vaiṣṇavas is actually
(Lakṣmaṇa’s fort). This is a charming place on real solitary bhajana. “Bhaktis tu bhagavad-
the banks of the sacred river Sarayu, which even bhakta-saṅgena parijāyate – one attains pure
today reveals ancient traditions. Śrīla Gurudeva, kṛṣṇa-bhakti by the elevated association of a pure
who was managing the entire parikramā, lectured Vaiṣṇava” (Bṛhan-nāradīya Purāṇa 4.33).
on the glories of the dhāma. Mahopadeśaka Neither a goṣṭhānandī, a devotee who
Śrīpāda Narottamānanda Brahmacārī Bhakti- preaches, nor a viviktānandī (bhajanānandī),
śāstrī Bhakti-kamala Prabhu attracted an audience a devotee who engages exclusively in hearing
to hear the hari-kathā by using black-and-white and chanting, performs solitary bhajana. This is
slides to illustrate his Śrīmad-Bhāgavatam because even though the viviktānandī performs
lectures. Under Śrīla Gurudeva’s guidance, the solitary bhajana, he assists in the goṣṭhānandī’s
pilgrims took darśana of Śrī Rāmacandrajī’s preaching of śrī nāma-prema by nourishing a
birthplace, Śrī Rāma-darbāra, Kanaka-bhavana, favourable mood.
Hanumāna-gaḍhī, Dvādaśa Mandira, Vālmīki- Śrīman Mahāprabhu’s instructions to
bhavana, Darśaneśvarnātha Śiva, Pāpamocana- restore lost places of pilgrimage, to establish

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“
At Śrī Vyāsa-gaddī in Naimiṣāraṇya, Śrīla
Śrīman Mahāprabhu’s Guru Mahārāja gave a profound lecture which
instructions to restore lost places delved deeply into bhagavat-tattva. He explained
this tattva directly and indirectly as he described
of pilgrimage, to establish deity the bhāgavata guru-paramparā and the glories
worship, to compose bhakti literature of Śrī Kṛṣṇa Dvaipāyana Vedavyāsa. Śrīmad-
Bhāgavatam, Śrīla Vedavyāsa’s foremost literary
and to preach nāma-prema are composition, is the actual commentary on the
not only for Śrī Sanātana Gosvāmī; Brahma-sūtra, the conclusion of Mahābhārata,
rather, they are clear directions for the commentary on gāyatrī, and the ripened,
nectarean fruit of the Veda, which is like a desire
all bhakti-sādhakas. ... Nowadays, tree. One who has already tasted this nectar can
many sādhakas with weak faith never become attracted to any other scripture.
This treatise contains astonishing solutions to all
imitate solitary bhajana, but they problems pertaining to all people, in all countries,
soon stray from the path and fall throughout all time. Śrīla Vyāsadeva entered into

”
samādhi through bhakti-yoga, and in his pure
down from the realm of bhajana. heart he realized the Śrīmad-Bhāgavatam. It is
not just a book, but rather it is Śrī Kṛṣṇa’s literary
deity worship, to compose bhakti literature incarnation.
and to preach nāma-prema are not only for In Naimiṣāraṇya the pilgrims took darśana of
Śrī Sanātana Gosvāmī; rather, they are clear Brahma-kuṇḍa, Gaṅgotrī, Daśāśvamedha-ghāṭa,
directions for all bhakti-sādhakas. Therefore, Gomatī Gaṅgā, Yajñavaraha-kūpa, Śrī Lakṣmī-
Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī and Nṛsiṁhadeva, Cakra-tīrtha and other places. In
other elevated Vaiṣṇavas would meet together to Miśrika-tīrtha they took darśana of Sītā-kuṇḍa,
discuss how to accomplish these tasks. Nowadays, Vālmīki-āśrama, the place were Sītā-devī entered
many sādhakas with weak faith imitate solitary Pātāla, Dadhīci Muni’s āśrama and other places.
bhajana, but they soon stray from the path and When the niyama-sevā kārtika-vrata was
fall down from the realm of bhajana. completed, the pilgrims returned to their homes.

Śrī Setubandha Rāmeśvara parikramā and ūrjā-vrata

T he following year, 1950, Śrīla Gurudeva, the

founder of the Samiti, arranged for approxi­
mately two hundred faithful devotees to observe
The devotees began their journey from Howrah
station in Kolkata and made their first stop in
Purī-dhāma. Then the pilgrims had darśana of
kārtika-vrata in South India. Under his guidance, Siṁhācalam, Maṅgalagiri, Chennai (Madras),
they had the good fortune to visit Setubandha Ciṅgalpuṭ, Kaṅjīvaram, Cidambaram, Sīyāli,
Rāmeśvara and other holy places which had been Māyābharam, Tīrumeḍāmāruḍū, Kummakoṇam,
purified by the footprints of Śrī Gaura. Pāpnāśanam, Tānjor, Rāmeśvaram, Dhanuṣkoḍī,

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Śrī Vaikuṇṭham, Terucaṇḍūr, Kanyā-kumārī, innumerable and incomparably delightful places

Sucindram, Tīruvantar, Trivendrum, Varkalā, of pilgrimage that are almost unattainable, all
Śaṅkara-nārāyaṇakail, Śrī Milīputtar, Madurā, the devotees returned home, overwhelmed with
Pālnī, Śrī Raṅgam, Vṛddhācalam, Tiruminnāmalaī, gratitude for Śrī Guru Mahārāja. At the time of
Tirupati, Tirumalaī, Tirucāṇur and Kalahasī. departure, they fell at his lotus feet, their eyes
Finally they arrived at Gunṭūr Junction, and brimming with tears, and begged for his blessings:
from there returned to Howrah station. After “Please bestow your mercy on us so that we can
observing kārtika-vrata with a month of sādhu- quickly obtain the association of Vaiṣṇavas and
saṅga, saṅkīrtana, hari-kathā and darśana of gradually progress on the path of śuddha-bhakti.”

Śrīla Prabhupāda’s viraha-utsava in Ānandapāḍā

O n the occasion of jagad-guru Śrīla

Prabhupāda’s disappearance day, 26
December 1950, Śrīla Guru Mahārāja and
“The majority of you have left East Bengal and
have come here to India to protect your dharma.
The rule of Bhagavān is to always give good for­
some fifteen maṭha residents preached the tune to the jīvas. The purpose of human life is not
message of Śrīman Mahāprabhu for seven simply to arrange for food and clothing. Someone
days in Śaraṇāthīpallī in Ānandapāḍā, in the may adopt the behaviour, dress, mannerisms,
district of Chaubīsa Paraganā. The pious ways of thinking and ideology of the Yavanas,
people living in the area were very impressed and then say ‘I am a Hindu’, but this does not
with paramārādhyatama Śrīla Gurudeva’s mean that he is really a Hindu. We can only be
exceptional hari-kathā. The following is the Hindus by genuinely observing the behaviour
essence of one of his lectures. and views of the Hindu sanātana-dharma. The

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“Each person’s house is an āśrama. Dharma is a matter of conduct; it is not to be

acknowledged only by mouth, but by our actions.
We live there to practise devotion Troubled days are before us. If we are indifferent
to the Supreme Lord. If we are to our dharma, we will suffer the consequences.
“Each person’s house is an āśrama. We live
merely absorbed in eating, sleeping,
there to practise devotion to the Supreme Lord.
defending and mating, then staying If we are merely absorbed in eating, sleeping,
at home is like residing in hell. ” defending and mating, then staying at home is
like residing in hell. Living in such a situation
real reason for the misery of Hindu society today and being addicted to foods such as onions,
is people’s lack of faith in and devotion to their garlic, meat and fish, as well as alcohol, smoking,
own dharma. Modern Hindu society has forgotten etc., that promote ignorance, the jīva will become
its culture and is giving up its own personality more opposed to Bhagavān. Therefore, the
because of Western education and contact with one and only duty is to reject these things. It is
Westerners. That is the main reason for people’s necessary to construct new settlements or villages
misery today. We Hindus have forgotten to devote on the foundation of dharma. Without dharma
our life to dharma, so the degradation of Hinduism the human being becomes like a four-legged
is inevitable. We have forgotten the instructions animal. Only by means of dharma can human
and teachings of Śrī Rāma and Śrī Kṛṣṇa and beings have both worldly and transcendental
instead we are going in the opposite direction. happiness.”

Preaching sanātana-dharma in Vasīrahāṭa and the reply to

Śrī Chaṭṭopādhyāya Mahāśaya’s protest

T hroughout 1950, Śrīla Guru Mahārāja

extensively preached śrī sanātana-dharma
in Medinīpura, Naraghāṭa, Śītalapura, Haldiyā,
of Bhagavān is sanātana-dharma in the past,
present and future. It is also known as Vedic
dharma, bhāgavata-dharma and vaiṣṇava-
Tamaluk, Bājīpura in Chaubīsa Paraganā, Vasīrhāṭa dharma. The jīva and the material world are
and other places. In the large religious assembly never false. The jīva is eternally a part of
of Vasīrhāṭa, Ācārya Kesarī established with a Bhagavān, and the material world, which is
lion-like voice the philosophical conclusions manifested by Bhagavān’s inferior potency
of sanātana-dharma and refuted the worthless, (aparā-prakṛti ), is also true although changeable
non-Vedic kevalādvaita-vāda put forward by and perishable. The world is not false or illusory
the hidden Buddhist, Ācārya Śaṅkara, as well like a dream, or like a rope resembling a snake.
as the modern conclusions opposed to the Veda. The ideas of Śaṅkara, which are illusory and
Śrī Gurudeva said that bhagavad-bhakti, contrary to logic, are only respected by extremely
devotion to the Supreme Lord, is sanātana- dull-witted people. [Śrī Gurudeva concluded his
dharma. The constitutional position of the jīva is talk by saying,] “This is what we are teaching the
to be a servant of Bhagavān. Therefore, service young men of the Vedānta Samiti.”

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In Śrī Gauḍīya-patrikā’s fourth issue, during its Śrī Śaṅkara’s views, although we see that some
second year of publication, a synopsis of the above proud, mixed Vaiṣṇavas have faith in māyāvāda.
lecture given by Śrīla Guru Mahārāja was published. We are Vaiṣṇava sannyāsīs, and we consider the
After reading the article, Śrī Satyabhūṣaṇa refinement of society to be part of the purification
Chaṭṭopādhyāya Mahodaya of Ṭāṭānagara wrote a process of dharma. It is our right to present the
letter of protest. Śrīla Guru Mahārāja replied to his truth of any subject to the educated community
letter using scriptural logic and siddhānta. Śrīla for their welfare. Some people may become
Guru Mahārāja’s letter is cited below. disturbed when we preach truth, because they
“To summon the well-educated community accept non-truth as the truth; but we do not want
of the world to attain real realization of the to agitate anyone. We only want to say that Śrī
Absolute (tattva-darśana) is not to challenge Caitanya Mahāprabhu’s teachings and practice
anyone in any way. Careful consideration and are the foremost in the entire world. We do not
comparison has established that the Gauḍīya blaspheme Ācārya Śaṅkara, but we are not about
Vaiṣṇavas’ philosophy of simultaneous oneness to praise his opinions and doctrines in any way.”
and difference (acintya-bhedābheda-siddhānta) Śrīla Gurudeva’s answers to Śrī Chaṭṭopādhyāya
is superior to Ācārya Śaṅkara’s advaita-vāda or Mahāśaya’s many questions about māyāvāda
māyāvāda (impersonalism). Pure Vaiṣṇavas do were published in instalments in Śrī Gauḍīya-
not have even the slightest trace of faith in Ācārya patrikā.

Śrī Navadvīpa-dhāma parikramā, Śrī Gaura-janmotsava and

the deities’ entrance into their new residence

I n March 1951, the week-long Śrī Navadvīpa-

dhāma parikramā and Śrī Gaura-janmotsava
were performed with great pomp. Faithful
ed in a nearby field. That year the Samiti enclosed
the extensive area where the arrangements for
the parikramā were made with a huge fence. A
pilgrims came, not only from Bengal but from temple for the deities, quarters for the sevakas
all over India. Thanks to Śrīla Guru Mahārāja’s and a storage place for bhoga were constructed.
excellent management, all the pilgrims engaged In another part of the field, tents were set up for
in harināma-saṅkīrtana, listened to hari-kathā, lodging the many pilgrims. Before the parikramā,
took darśana of the places of Śrī Caitanya the deities were brought in a grand procession
Mahāprabhu’s pastimes, and had the good accompanied by saṅkīrtana to their new temple.
fortune to perform parikramā. The elevated devotee Śrīyuta Haripada dāsa
Until that time Śrī Devānanda Gauḍīya Maṭha, Adhikārī of Śrī Rāmapura in the Hoogly district
which is Śrī Gauḍīya Vedānta Samiti’s original and his devout wife, Śrīmatī Jñānadā-sundarī-
maṭha, was located in a small rented building. devī, generously financed the construction of the
This served as a temple where the deities were high fences and the temple in the huge field. For
worshipped and also as headquarters for the their contribution, Śrīla Guru Mahārāja showered
management of the entire Śrī Navadvīpa-dhāma them with profuse blessings. Their ideal service is
parikramā. The pilgrims would stay in tents erect­ an inspiration for other virtuous people.

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Bābājī-veśa conferred upon Śrīpāda Triguṇātīta Brahmacārī Prabhu

Ś rīpāda Triguṇātīta Brahmacārī Prabhu, the

manager of Śrī Devānanda Gauḍīya Maṭha,
went to the town of Sīdhāvāḍī in the Barddhamān
he became known as Śrīmad Triguṇātīta dāsa
Bābājī Mahārāja. A brahmacārī since boyhood,
he was one of the foremost of jagad-guru Śrīla
district, to arrange for the construction of Bhaktisiddhānta Sarasvatī  ’s initiated, single-
brahmacārī quarters, etc. in the Siddhavāṭī pointed servants. All the service that he faithfully
Gauḍīya Maṭha. After Śrī Gaura-janmotsava performed to Śrīla Prabhupāda and his Śrī
1951, Śrīla Guru Mahārāja went there himself, Gauḍīya Maṭha Mission was outstanding. It is
and on 11 May, the auspicious opening day of most worthwhile to sincerely emulate his renun­
the newly built maṭha, Śrīla Guru Mahārāja gave ciation, detachment and service attitude. When the
bābājī-veśa to Śrīpāda Brahmacārījī. ekaniṣṭha guru-sevaka Śrīpāda Anaṅga-mohana
Śrīpāda Triguṇātīta Brahmacārī was a learned Brahmacārī was sick, Śrī Triguṇātīta affectionately
and respected member of the famous Mukharajī nursed him in a way that is exemplary for all
family (Sir Āśutoṣa Mukharajī) from the village Vaiṣṇavas, and that is also extremely rare in
of Jirāṭa-Bālāgaḍha in the district of Hoogly. the world of the Vaiṣṇavas. It has already been
His previous name was Śrī Triguṇanātha mentioned how he donated Śrī Gaurāṅga Press,
Mukhopādhyāya and after accepting bābājī-veśa including all its equipment, to the Samiti.

Preaching śuddha-bhakti

W  hile Śrī Guru Mahārāja was staying at Śrī

Siddhavāṭī Gauḍīya Maṭha, he vigorously
preached bhakti for three days in Pānjanīyā-
padma (the lotus feet of Śrī Gadādhara), Phalgu-
tīrtha, Bodhagayā and the Śrī Gauḍīya Maṭha. In
Kāśī they went to Śrī Sanātana śikṣā-sthalī, Śrī
grāma on the special request of Śrīyuta Bhāgavat Viśvanātha Mandira, Veṇī-mādhava, Annapūrṇā,
dāsa Adhikārī, a resident of the village. After that, Daśāśvamedha-ghāṭa and Manikarṇikā-ghāṭa.
Śrīla Gurudeva preached śrī sanātana vaiṣṇava- Then in Prayāga they visited Śrī Rūpa Gauḍīya
dharma extensively in Kākadvīpa, Kalāracaka, Maṭha, Triveṇī-saṅgama, Śrī Bindu-mādhava,
Sarbeḍiyā, Ekatārā, Daimond Harbour, Cāndana- Śrī Rūpa śikṣā-sthalī, Daśāśvamedha-ghāṭa and
nagara, Mathurāpur, Kāṁśīnagara and other other places.
places in the district of Chaubīsa Paraganā. In Mathurā, the parikramā party stayed at the
That same year, during the month of Kārtika, large Helanagañjavālī Dharmaśālā for a few days.
Śrīla Gurudeva performed the eighty-four kosa During that time they had darśana of the famous
Vraja-maṇḍala parikramā and ūrjā-vrata for Viśrāma-ghāṭa, Dvārikādhīśa, Gataśrama-ṭīlā,
the second time with two hundred sannyāsīs, Dhruva-ṭīlā, Pippaleśvara Mahādeva, Raṅgeśvara
brahmacārīs and gṛhastha-bhaktas. The Mahādeva, Bhūteśvara Mahādeva, Gokarṇeśvara
pilgrims left from Howrah station, and after Mahādeva, Śveta-varāha, Kṛṣṇa-varāha, Sapta-
having darśana of Gayā, Kāśī, Prayāga and other ṛṣi-ṭīlā, Dīrgha-viṣṇu, Śrī Padmanābha, Kṛṣṇa-
holy places, they arrived in Mathurā-dhāma. In janmabhūmi (Kṛṣṇa’s birthplace), Kaṁsa-kārāgāra
Gayā they had darśana of Śrī Gadādhara-pāda- (Kaṁsa’s prison house) and other places.

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After that, following in the footsteps of At Śrī Govardhana, a huge annakūṭa

Śrīla Prabhupāda, they started Vraja-maṇḍala ceremony was performed, and the pilgrims
parikramā, visiting the twelve forests and the separately circumambulated Śrī Girirāja, Śrī
places in these forests where Kṛṣṇa performed Rādhā-kuṇḍa, Śrī Śyāma-kuṇḍa, Vṛndāvana,
His pastimes. They had darśana of the forests Nandagrāma and Varsānā. The Samiti arranged
on the western bank of the Yamunā, namely, prasāda and accommodation for all the pilgrims
(1) Vṛndāvana, (2) Madhuvana, (3) Tālavana, so that their minds would be free to concentrate
(4) Kumudavana, (5) Bahulāvana, (6) Kāmyavana on hearing classes on the glories of the dhāma
and (7) Khadīravana; and the forests on the and on bhakti. At the end of the parikramā and
eastern bank: (8) Bhadravana, (9) Bhāṇḍīravana, vrata, the pilgrims returned to their respective
(10) Belvana, (11) Lohavana and (12) Mahāvana. homes with tears in their eyes.

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The collecting and publishing of Śrī Vyāsa-pūjā-paddhati

I n February 1952, śrī śrī vyāsa-pūjā was

celebrated with great festivities for three days,
from Māghī-kṛṣṇā-tṛtīyā to Māghi-pañcamī, at
sampradāya is the foremost in India; India
and the Indians are indebted to him. But at the
present time the country’s educated community
Śrī Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā. On is not showing Vyāsa proper respect. This is
Śrīla Guru Mahārāja’s appearance day, he gave a very painful matter. Therefore, the Gauḍīya
valuable instructions in response to the greetings Vedānta Samiti is celebrating śrī vyāsa-pūjā very
and puṣpāñjali of the Vaiṣṇavas. He said, enthusiastically in different places of India.”
“Tridaṇḍī-sannyāsīs should perform śrī guru- Śrīla Sarasvatī Prabhupāda collected the book
pūjā [of their own guru] on their appearance Vyāsa-pūjā-paddhati from [Śrī Śaṅkara’s] Śrī
days. In conjunction with this guru-pūjā it is Govardhana Maṭha in Purī. Śrīla Guru Mahārāja
also necessary to worship the guru-paramparā, also collected the same paddhati from Brahma
Śrī Śrī Rādhā-Kṛṣṇa Yugala and Śacīnandana Śrī Maṭha in Puṣkara and Śāradā Maṭha of Gomati
Gaurahari and His associates. Vyāsa-pūjā, guru- Dvārakā. He published Śrīla Bhaktivinoda
pūjā, ācārya-pūjā and upāsya-pūjā are different Ṭhākura’s revised and modified edition in the
names for the same principle (tattva). The word third issue of the fourth year of Śrī Gauḍīya-
kṛṣṇa-pañcaka does not mean five types of patrikā. To this day, all maṭhas of Śrī Gauḍīya
kṛṣṇa-pūjā; rather it is a pūjā whose objects are Vedānta Samiti, and especially the original
Kṛṣṇa’s five manifestations (prakāśas or vilāsas). maṭha, Śrī Devānanda Gauḍīya Maṭha in
“Ācārya Śrī Śaṅkara’s vyāsa-pūjā is not a Navadvīpa, celebrate śrī vyāsa-pūjā according to
true vyāsa-pūjā; it is only for show. Vyāsa’s this paddhati.

Awarding aṣṭottara-śata-nāmi tridaṇḍa-sannyāsa

I n 1952, the week-long Śrī Navadvīpa-dhāma

parikramā and Śrī Gaura-janmotsava took
place with great festivity, from 6 March to
dress was given according to the accepted
regulations for Vaiṣṇava practice (vaiṣṇava-
sāttvata-smṛti ). Their sannyāsa names were
12 March. On Gaura-pūrṇimā day (Monday, tridaṇḍi-svāmī Śrīmad Bhaktivedānta Vāmana
11 March) at Śrī Devānanda Gauḍīya Maṭha, Mahārāja4, tridaṇḍi-svāmī Śrīmad Bhaktivedānta
the founder and president of the Samiti, Trivikrama Mahārāja5 and tridaṇḍi-svāmī Śrīmad
parivrājakācārya aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja6, respectively.
Bhakti Prajñāna Keśava Gosvāmī Mahārāja, The sannyāsa title ‘Bhaktivedānta’ preceding
gave Vedic tridaṇḍa-sannyāsa dress to Śrī each of the sannyāsa names was completely
Sajjana-sevaka Brahmacārī, the publisher of unheard of until that day. The president of Gauḍīya
Śrī Gauḍīya-patrikā; to Śrī Rādhānātha dāsa Vedānta Samiti – whose nature is identical to that
Adhikārī, the Patrika’s office manager; and to Śrī of Śrī Baladeva Vidyābhūṣaṇa, who composed
Gaura-nārāyaṇa dāsa Adhikārī Bhakta-bāndhava
4 Editor: see Appendix page 395
[the author], the Patrikā’s preaching manager. 5 Editor: see Appendix page 397
The aṣṭottara-śata-nāmī tridaṇḍa-sannyāsa 6 Editor: see ‘About the Author’ page 405

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

the Govinda-bhāṣya on Brahma-sūtra – accompanied by ḍholak and small cymbals, and

inundated the earth with the flow of gauḍīya- throwing showers of coloured powder. Joining
vedānta. Gauḍīya-vedānta is non-different from the saṅkīrtana, they performed parikramā of the
bhakti-vedānta. Its purport is established in the deities, took darśana of Śrī Śrī Guru-Gaurāṅga
pāramahaṁsī saṁhitā, Śrīmad-Bhāgavatam, Rādhā-Vinoda-bihārī and Śrī Koladeva and
which is the authentic commentary on Brahma- then left. The maṭha pilgrims had bathed in the
sūtra. Non-envious, knowledgeable Vaiṣṇavas, Gaṅgā and were dressed in new clothes. Carrying
expert in extracting the essence, realize the very coloured powder in their hands, they first offered
deep secrets regarding the fundamental truths it to Śrī Mandira, then they offered praṇāma to
about bhakti through Śrīmad-Bhāgavatam. guru and Vaiṣṇavas, and with great love they met
On Phālguna-pūrṇimā, the appearance day with each other.
of Śrī Gaura, the devotees fasted from morning Mid-morning, the rituals of ḍor-kaupīna
onward. The entire Śrī Caitanya-bhāgavata was and daṇḍa were performed, followed by the
read throughout the day, and saṅkīrtana was giving of sannyāsa, a fire sacrifice and other
performed. Sometimes local Navadvīpa residents rituals. These were all done according to the
entered the maṭha compound, stained with rules of the vaiṣṇava-smṛti, Saṁskāra-dīpikā.
the bright colours of Holi, singing Holi songs The sky was filled with the sound of saṅkīrtana

Śrī Ācārya Kesarī’s first sannyāsī disciples:

Śrīmad Bhaktivedānta Nārāyaṇa, Śrīmad Bhaktivedānta Vāmana, Śrīmad Bhaktivedānta Trivikrama

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and jaya-dhvanī (jubilant cries of “Jaya!”), Guru Mahārāja, the new tridaṇḍi-yatis went out
and the atmosphere was beautified by the to beg alms, as befitting one in the sannyāsa-
deep reverberation of the conch shells and the āśrama. Following the rules of that āśrama, they
auspicious ulū sounds made by the ladies. On this offered everything they received – grains, money,
glorious occasion, tridaṇḍi-svāmī Śrīla Keśava flowers and fruits – to the lotus feet of their guru.
Gosvāmī Mahārāja gave the sannyāsa-mantra In the evening, in an assembly filled with
and the aṣṭottara-śata sannyāsī names, names innumerable pilgrims, the three new sannyāsīs
indicative of bhakti, to his three initiated servants astonished their audience by explaining the
in front of an audience of thousands of faithful profound truths and philosophical conclusions
people. After the ceremony, on the order of Śrīla of śuddha-bhakti.

Preaching śuddha-bhakti in Assam

I n April 1952, paramārādhyatama Ācārya

Kesarī travelled to the state of Assam to preach
Śrīman Mahāprabhu’s prema-dharma in various
After this, Śrīla Gurudeva went to Mālīgaon,
a large, important township in Assam, on
the insistence of Śrī Yādavendra dāsa and
places. He was accompanied by tridaṇḍi-svāmī Premānanda dāsa. Mālīgaon is the stronghold
Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja, of a community which is completely against the
Śrīmad Dāmodara Mahārāja, Śrīmad Trivikrama philosophy of Śrī Caitanya. The majority of the
Mahārāja, Śrīmad Vāmana Mahārāja, Śrīmad people there worship Kṛṣṇa as niḥśaktik (without
Nārāyaṇa Mahārāja [the author], Śrī Parameśvara potencies), and do not accept His deity form. They
Brahmacārī, Śrī Satya-vigraha dāsa Adhikārī, Śrī do not acknowledge Śrī Vyāsadeva’s Śrīmad-
Sudāma Sakhā dāsa Adhikārī, Śrī Dhīra-kṛṣṇa Bhāgavatam as authoritative but rather favour
Brahmacārī and others. Śrīla Guru Mahārāja the modern Bhagavatpothī, written in Assamese
and the preaching party first visited the house by Haṅkaradeva. They eat fish, meat, onions
of Śrīmatī Sucitra Bālā-devī in Goloka-gañja. and garlic and drink alcohol. They are against
Then they preached very strongly in the town of Śrī Caitanya Mahāprabhu’s philosophy of pure
Dhūvaḍī, where they stayed at the residence of the bhakti and are antagonistic to pure Vaiṣṇavas.
late pūjyapāda Nimānanda Sevā-tīrtha Prabhu. One evening, a huge public assembly was
Afterwards, on the special invitation of respected arranged for Śrīla Ācārya Kesarī and his group
Śrī G. N. Niyogī Mahodaya, the chief minister of of followers. The grounds were packed with
the kingdom of Abhaypurī, Śrīla Gurudeva gave ten to twelve thousand people waiting for Śrīla
an impressive lecture on Hindu dharma in the Gurudeva’s lecture. Śrīla Gurudeva began to
Bijanī royal palace of Abhayapurī. From there, speak on pure sanātana-dharma, with a brilliant
Śrīla Gurudeva went to the village of Bhāṭīpāḍā command of words typical of him.
on the entreaty of the members of the Assam “Vrajendra-nandana Śrī Kṛṣṇa is the com­­plete,
Vaiṣṇava Assembly. Thereafter he delivered a eternal brahma in His features of sarva-śaktimān
very powerful lecture on sanātana-dharma and (being the possessor of all potencies), saviśeṣa
Mahāprabhu’s philosophy at a huge gathering at (possessing all transcendental qualities) and
Gāndhī Maidan in the village of Boṅgāī. akhila-rasāmṛta-mūrti (being the personification

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

of all rasas). The pure bhakti that Śrī Caitanya Listen carefully.” He looked at Śrīla Vāmana
Mahāprabhu preached and practised is actually Mahārāja, indicating that he should present
sanātana-dharma in its complete form. The the evidence. Śrīpāda Vāmana Mahārāja had
supreme duty of human life is to completely give written in his notebook forty to fifty scriptural
up onions, garlic, meat, intoxication, etc., and follow statements that Śrī Caitanya Mahāprabhu is
the path of sanātana-dharma, which is śuddha- Bhagavān, and he gave this to Śrīpāda Trivikrama
bhakti. The life of those who go against this highest Mahārāja who, on Śrīla Gurudeva’s order,
duty and take meat, intoxication and other impure started to read the examples of evidence loudly.
substances is like that of an animal – dharmeṇa However, the opposition was not interested in
hīnāḥ paśubhiḥ samānāḥ (Hitopadeśa 25).” Upon hearing proof‚ but, wanting to instigate chaos
hearing this, one person in the middle of the in the gathering instead, they started throwing
gathering stood up and loudly declared, “We don’t stones. Other members of the audience objected
believe in the philosophy of Caitanya Mahāprabhu.” to such behaviour. Gurujī fearlessly continued
Gurudeva replied, “Not only Śrī Caitanya with his lecture throughout this disruption. He
Mahāprabhu, but the Vedas, Upaniṣads, Purāṇas said, “We sannyāsīs and brahmacārīs are not
and all other śāstras say the same thing. No afraid of death. We are followers of Śrī Prahlāda
authentic scripture gives a concession for meat- Mahārāja and Śrī Haridāsa Ṭhākura.” After the
eating and intoxication. Bhagavān is not nirākara, scriptural proofs had been read, the gathering
formless. His beautiful form is unprecedented. came to an end. Śrī Gurudeva’s fearlessness was
Despite having a form, He is still all-pervading discussed everywhere for many days. Such a
and omnipotent.” fearless speaker of the impartial truth is rare in
One listener said, “That is not written in this world.
Haṅkaradeva’s Bhāgavata. We do not accept After preaching in Mālīgaon, Śrīla Guru
this siddhānta ; we consider Haṅkaradeva’s Mahārāja was requested to speak by the pious
Bhāgavata to be authoritative.” members of a religious assembly in the village
Gurudeva explained, “Haṅkaradeva’s of Bāṁsvāḍī. He gave a penetrating talk about
Bhāgavata is a modern literature, written only the philosophical concepts that distinguish
two hundred or two hundred and fifty years ago. Gauḍīya vaiṣṇava-dharma from the different
The Vedas, Upaniṣads, Purāṇas and other śāstras apasampradāyas, or unauthorized philosophical
are divine, eternal and ever-existing. That is why schools. Thereafter he and the preaching party
they are actual evidence.” travelled to Gauhāṭī. At various places in the
The listener asked, “Śrīman Mahāprabhu is a town, Śrīla Gurudeva gave lectures filled with
recent personality, and Śrī Caitanya-caritāmṛta scriptural explanations of Śrīman Mahāprabhu’s
is also modern literature. Is Śrī Caitanya prema-dharma and the subject matter established
Mahāprabhu’s name mentioned in the Vedas? in Vedānta. While preaching in Gauhāṭī, very
Is there supporting evidence in the Vedas that praiseworthy services were rendered by Śrī
Śrī Caitanya Mahāprabhu is Bhagavān?” Gaurī-śaṅkara Chaṭṭopādhyāya (a Divisional
Gurudeva said, “Yes, there is evidence. Not Medical Officer of Assam’s Railway), by Śrī M.
only one but thousands of examples are there. Salaī (a lecturer at Gauhāṭī College) and others.

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Darśana of Śrī Jagannāthajī’s ratha-yātrā in Śrī Jagannātha Purī

L ater that year, during the month of Āṣāḍha

(June–July), almost two hundred and
fifty pilgrims under the leadership of Śrī Guru
(sandalwood) to offer to Śrī Nāthajī. On the way
to Purī, he arrived here in Remunā in the late
evening. Bhoga had been offered to Ṭhākurajī.
Mahārāja left Howrah station in a reserved coach The curtain opened and he had darśana of the
and headed first for the Bāleśvara railway station astonishing deity of Śrī Gopīnāthajī. In front of
and from there to Śrī Remunā. In Remunā they the deity were pots of kṣīra-prasāda, condensed
took darśana of Śrī Kṣīra-corā Gopīnāthajī. Śrīla milk. Such a wonderful fragrance was coming
Guru Mahārāja recounted the pastime of Śrī from the kṣīra offered to Ṭhākurajī that Śrī
Mādhavendra Purī and Kṣīra-corā Gopīnātha as Mādhavendra Purī’s mind became attracted. He
told in Śrī Caitanya-caritāmṛta. thought, ‘If I could taste only a little of the prasāda,
“Śrī Mādhavendra Purī is the first sprout of I could prepare such a delicious kṣīra for my Śrī
the desire tree of bhakti-rasa. Śrī Nāthajī was Nāthajī.’ Meanwhile, the curtain closed. Śrī Purī
so satisfied with Śrī Mādhavendra Purī’s service Gosvāmī then went to some place in the nearby
that He appeared on the slopes of Śrī Govardhana market to perform bhajana. At night he heard a
near the village of Ānyora. Śrī Mādhavendra Purī voice calling out, ‘Who is Mādhavendra Purī?’
fulfilled Śrī Nāthajī’s desire by worshipping Him Śrī Gopīnāthajī’s pujārī was calling him in a loud
for one month with abhiṣeka and annakūṭa voice. Śrī Mādhavendra Purī stood up and said,
festival with extensive offerings of bhoga. ‘I am Mādhavendra. Why are you calling me?’
Thereafter, also by the desire of Śrī Gopālajī, “With great humility, the pujārī placed a pot
Mādhavendra Purī walked from Vṛndāvana to of kṣīra in Mādhavendra Purī’s hands and said,
Jagannātha Purī to procure Malayan candana ‘Great soul, after I put Śrī Gopīnāthajī to bed, I

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

closed the curtain and went to sleep in my small Gosvāmī did so, and after receiving Śrī Gopāla’s
room. At midnight Śrī Ṭhākurajī came to me in permission he again returned to Vṛndāvana.
a dream and said, ‘My devotee is performing Bhagavān is conscious of the hardships that His
bhajana somewhere in the market. I wanted him devotees undergo to serve Him, and He performs
to taste some of My prasāda, but he never asks such transcendental pastimes to increase the
anyone for anything. He is a topmost niṣkiñcana glory of His devotees in this world.”
Vaiṣṇava who never begs for his living. I have The pilgrims were fascinated by this pastime.
hidden one of the twelve pots of kṣīra for him After listening to the story, they took darśana of
under My clothes. Take it and give it to him now.’ Śrī Rasikānandajī’s samādhi nearby. Then they
After this dream I woke up, opened up the curtain visited Bhubaneśvara, where they took darśana
and went inside the temple. It is most amazing! of Śrī Liṅgarāja, Śrī Ananta Vāsudeva, Bindu-
One pot was there inside Ṭhākurajī’s clothes. I had sarovara and other places. Finally they reached
removed the offered pots and purified the altar Śrī Purī-dhāma. They stayed in Purī for fifteen
with my own hands. How could one pot remain in days and took darśana of Ālālanātha, Sākṣī-
spite of this? I closed Ṭhākurajī’s door again and gopāla, Koṇārka and other places. On Śrīla
brought the pot here to you. Never before have I Bhaktivinoda Ṭhākura’s disappearance day
experienced such a thing as this.’ they were invited to a large assembly in the Śrī
“Śrī Mādhavendra Purī also became very Jagannātha-vallabha garden. Śrīla Gurudeva, the
joyful and happy when he heard this, but he president of Śrī Gauḍīya Vedānta Samiti, gave
thought, ‘Everyone will know about this incident a splendid philosophical lecture full of tattva
in the morning and a crowd will come here for concerning Bhaktivinoda Ṭhākura’s transcen­
my darśana.’ Fearing this fame, he fled Remunā dental character, his erudition and the bhakti-
in the dark for Jagannātha Purī. In this world such śāstras that he composed. The learned scholars
a devotee is exceptional and blessed. From that of Purī were very impressed by this lecture.
time, the name of Śrī Gopīnāthajī was changed to The next day was śrī guṇḍicā-mārjana,
Śrī Kṣīra-corā Gopīnātha – Gopīnātha who steals after which came śrī ratha-yātrā, śrī herā-
the condensed milk. pañcamī, Śrī Jagannātha’s return yātrā and so
“Mādhavendra Purījī reached Śrī Purī- on. Everything was observed with kīrtana and
dhāma and took darśana of Śrī Jagannātha. He lectures. The pilgrims also had the opportunity
then obtained the Malayan sandalwood for his to have darśana of Śrī Jagannātha, Gambhīrā,
Gopālajī, put it [in a basket] on his head and started Siddha-bakula, Haridāsa Ṭhākura’s samādhi,
walking back towards Śrī Vṛndāvana-dhāma. Ṭoṭā Gopīnātha, Caṭaka-parvata, Yameśvara Ṭoṭā,
On the way, he came to Kṣīra-corā Gopīnātha’s Lokanātha Śiva, Purī Gosvāmī’s well, Narendra-
Remunā again. It was night and he soon dozed sarovara, Indradyumna-sarovara, Guṇḍicā
off. Gopālajī came to him in a dream and told him, Mandira, Cakra-tīrtha, Svargadvāra and various
‘Stay in Remunā and rub the Malayan candana other places. In the end, everyone returned home
on Gopīnātha’s whole body. If you perform this fully satisfied with the wonderful hari-kathā they
service, the heat of My body will also be removed, had heard and the beautiful darśanas they had
because I am that same Gopīnātha.’ Śrī Purī received.

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Śrī Janmāṣṭamī-vrata and Śrī Nandotsava in Chuṅchurā Maṭha

S ome time later, in August (Śrāvaṇa), Śrī we understand it to mean Nanda-tanuja, the son
Janmāṣṭamī was celebrated with great of Nanda. Vāsudeva Kṛṣṇa appeared in Mathurā;
festivities at the Samiti’s preaching centre, Śrī He did not take birth. He appeared in Kaṁsa’s
Uddhāraṇa Gauḍīya Maṭha. All the devotees in the prison before Devakī and Vasudeva fully dressed
maṭha, both renunciants and and decorated, holding His
householders, observed fasting
without water (nirjala upavāsa)
“ Śrī Gauḍīya Vaiṣṇava conch, disc, club and lotus.
literature distinguishes Therefore Śrī Kṛṣṇa is not
the whole day until midnight. addressed as Vasudeva-
The Tenth Canto of Śrīmad- between Śrī Bhagavān’s tanuja, the son of Vasudeva.
Bhāgavatam was read during The cutting of the umbilical
janma (birth) and His
the entire day. At midnight, the cord and other ceremonies
time of Śrī Kṛṣṇa’s appearance, āvirbhāva (appearance). of childbirth were not per­
mahābhiṣeka of the deities formed in Mathurā, but
The word āvirbhāva is
was performed, bhoga was rather in Gokula. There,
offered and then arcana filled with opulence, Kṛṣṇa took birth from the
according to tradition. Śrīla womb of Yaśodā-maiyā, and
but janma is filled
Guru Mahārāja gave a lecture we worship Śrī Kṛṣṇa’s birth-
on Śrī Janmāṣṭamī filled with
philosophical conclusions, to
with sweetness. ” pastime.

the assembled audience. The essence of his kṛṣṇera yateka khelā, sarvottama nara-līlā,
lecture is as follows. nara-vapu tāhāra svarūpa
“Śrī Gauḍīya Vaiṣṇava literature distinguishes Śrī Caitanya-caritāmṛta
between Śrī Bhagavān’s janma (birth) and His (Madhya-līlā 21.101)
āvirbhāva (appearance). The word āvirbhāva
Lord Kṛṣṇa has many pastimes, of which
is filled with opulence, but janma is filled with
His pastimes as a human being are the best.
sweetness (mādhurya). We are related to Śrī
His form as a human being is the supreme
Kṛṣṇa who is Vrajendra-nandana (the son of
transcendental form. *
the king of Vraja), Nanda-tanuja (the son of
Nanda), Nandātmaja (the offspring of Nanda) “Only śrī rūpānuga Vaiṣṇavas are able to
and Paśupāṅgaja (the son of the king of the take to heart this distinctive aspect – filled with
cowherds). Śrīla Cakravartī Ṭhākura has ad­ mādhurya – of birth (janma) and appearance
dressed Śrī Kṛṣṇa, ‘ārādhyo bhagavān vrajeśa- (āvirbhāva). We are praying to Nanda-nandana
tanaya – Bhagavān Vrajendra-nandana Śrī Śrī Kṛṣṇa under the guidance of the śrī rūpānuga
Kṛṣṇa is my worshipful object,’ and Śrī Caitanya Vaiṣṇavas.” The audience was very impressed
Mahāprabhu has said in His Śikṣāṣṭaka, ayi when they heard Śrī Guru Mahārāja’s profound
nanda-tanuja. Also by the name Śrī Vāsudeva discussion of bhakti.

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Śrī Badrikāśrama and Kedāranātha parikramā

T he next month, Śrī Gurudeva led yet another

parikramā, this time to Śrī Badrikāśrama.
On 4 September 1952, a group of one hundred
Nowadays, the sacred tīrthas in the mountains
above Ṛṣikeśa are accessible by bus or car, but at
that time there were no sealed roads, and it was
pilgrims departed from Howrah station in a impossible to reach them except on foot. From
reserved coach. At first they stopped in Haridvāra time to time there was danger that boulders would
for a few days and had darśana of the local places fall on the narrow, winding paths. A few times
of pilgrimage, such as Harakī Pauḍī, Kanakhala during our pilgrimage, this actually happened. All
and Satī-dāha-sthala (the place where Satī gave of a sudden a rock would drop from the cliffs into
up her body). From there they went to Ṛṣikeśa and the middle of the group, but by Śrī Bhagavān’s
stayed in the Bābā Kālī Kamalīvālī Dharmaśālā. mercy no accident happened. Disregarding these
They organized the walking pilgrimage to Kedāra incidents, the walking pilgrims, with the sympathy
and Badrī, and arranged for all the supplies, and help of the local people, had the unparalleled
including luggage, food, water and bedding, to be opportunity to view the beautiful nature and take
carried by local porters. After that, they began their bath in the pure, sacred waters of the kuṇḍas at
pilgrimage on foot. Śrī Gaurasundara led the way the places of pilgrimage. None of this is possible
on a handsomely decorated palanquin. After Him on today’s bus pilgrimages.
came the saṅkīrtana party with sannyāsīs and Deva-prayāga is the confluence of the
brahmacārīs. Gṛhastha-bhaktas, both men and Bhāgīrāthī and the Alakānandā. The current of
women, followed, walking with kīrtana. Those who these two rivers is so swift that it breaks a straw
could not walk rode on hired horses. The local into many pieces. From Deva-prayāga, Bhagavatī
people had never before seen such a big parikramā Gaṅgā slowly begins her descent to the plains. By
party. They glorified the beautiful procession and the time she reaches Haridvāra, she is flowing on
praised the party’s orderly management. level ground. Kīrtinagara and Śrīnagara are two
The pilgrims walked for almost forty-five days. charming towns in valleys between arms of the
They had darśana of Ṛṣikeśa, Lakṣmaṇa-jhūlā, mountains. Here, there are big dharmaśālās and
Vyāsa-ghāṭa, Deva-prayāga, Kīrtinagara, Śrī- resting places for pilgrims. Triyugī-nārāyaṇa and
nagara, Rudra-prayāga, Agastamuni, Candrapurī, Tuṅganātha are two almost inaccessible places
Gupta-kāśī, Ukhī Maṭha, Maikhaṇḍā, Rāmapura, that are always covered with snow. The sacrificial
Triyugī-nārāyaṇa, Sona-prayāga, Mandākinī, fire that was lit for the wedding of Pārvatī and
Muṇḍakāṭā-gaṇeśa, Gaurī-kuṇḍa, Kedāranātha, Śaṅkara is still burning at Gaurī-kuṇḍa to this day,
Tuṅganātha, Ākāśa-gaṅgā, Gopeśvara, Vaitariṇī- and the pilgrims offered oblations into it. The path
kuṇḍa, Pīpalkoṭhī, Garuḍa-gaṅgā, Pātāla-gaṅgā, to Kedārnātha was almost impassable, although it
Jośī Maṭha, Pañcabadrī, Pañcaśilā, Viṣṇu-prayāga, is more accessible today.
Pāṇḍukeśvara, Hanumān Caṭṭī, Śrī Badrī-nārāyaṇa, It was evening when we reached Śrī
Tapta-kuṇḍa, Vasudhārā, Cāmolī, Nanda-prayāga, Kedāranātha with Śrī Gurujī. Snow was falling
Ādibadrī and other places, which were all very like cotton from the sky. The pilgrims were
difficult to reach. shivering from cold, but we had a magnificent

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view of Kedaranāthajī. On our return, fires one else, woke everyone up, made the arrange­
were made and everyone warmed up. There was ments for the coming day and was ready before
concern about the cold affecting the health of everyone else. Śrīmad Bhakti Kuśala Nārasiṁha
some of the pilgrims, but the fires protected Mahārāja took the pilgrims for darśana, etc.
them. Everyone took prasāda and then fell asleep Śrīpāda Svādhikārānanda Brahmacārī (Śrīmad
covered with three or four quilts. In the morning, Kṛṣṇadāsa Bābājī)7 performed kīrtana with
the party took bath, performed sandhyā-ahnika, mṛdaṅga right behind Ṭhākurajī’s palanquin and
honoured some prasāda, and then departed for also made others perform kīrtana. I [the author]
Badrī-nārāyaṇa. made the preparations for the daily worship of
Jośī Maṭha, a famous maṭha established by Śrī Gaurasundara, managed the facilities for the
Ādi Śaṅkara Ācārya, is a charming place situated in pilgrims, and supervised the porters who carried
a valley surrounded by many mountains. Camolī the luggage and supplies from one place to
is a significant town through which pilgrims go another. Śrīmad Bhaktivedānta Vāmana Mahārāja
to Badrī-nārāyaṇa or pass on the trek from Badrī- took care of the lamps, and Sudāma Sakhā
nārāyaṇa to Kedārnāthajī. Some pilgrims go Brahmacārī was in charge of prasāda and making
directly from Ṛṣikeśa to Kedāranāthajī’s darśana, other comfortable arrangements for the pilgrims.
and from there pass through Camolī on the way After staying in the lap of the Himālayas for
to Badrī-nārāyaṇa. They then return to Camolī, forty-five long days, performing kīrtana and
and from there to Ṛṣikeśa. hearing the glories of Śrī Badrī-nārāyaṇa and
The best and safest time for the Kedāra- other sacred places, the pilgrims returned to
Badrī pilgrimage is the month of Bhādra. On our Howrah and from there to their own places. No
pilgrimage, the parikramā party generally stayed one is ever being able to forget the scenic beauty
overnight at Bābā Kālī Kamalīvālī dharmaśālās. of the Himālayas, so how can these faithful
Most of the places worth seeing are on the banks pilgrims ever cease to remember their experi­
of Alakānandā. ence? At the time of parting, everyone offered
Śrīla Gurudeva orchestrated the entire prayers at the lotus feet of Śrīla Gurudeva with
parikramā. Every day he went to sleep after every­ grateful hearts and tear-filled eyes.

Śrī puruṣottama-vrata

A ccording to the instruction of Vaiṣṇava

Ācārya Śrīla Ṭhākura Bhaktivinoda,
members and followers of the Śrī Gauḍīya
to observe it. Unfortunately, the smārta calendar
completely disregards this observance.
The two essays mentioned describe two
Vedānta Samiti observe puruṣottama-vrata like kinds of literature: smārta and transcendental
kārtika-vrata. Two essays regarding the month (pāramārthika). According to the smārta śāstra,
of Puruṣottama are published in Śrī Gauḍīya- karma is the predominating factor, and the
patrikā’s fourth and fifth issues in the second year. special month of Puruṣottama is a leap month
One is about the greatness of the Puruṣottama
month and the other gives instructions on how 7 Editor: see Appendix page 399

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

when no religious activities should be observed. is proper to do; the revelation that the leap month
Therefore it is also called malmās, an impure is dear to the devotees because it is free from the
month. But in transcendental scriptures, this miseries of karma-kāṇḍa; what is haviṣyānna 8;
leap month is described as being topmost in all what is prohibited and what is proper conduct
respects and supremely helpful for hari-bhajana. during the vrata ; what āmiṣa (non-vegetarian)
These two essays relate many significant is; the result of hearing Śrīmad-Bhāgavatam and
stories and give much important information observing the vrata ; the offering of lamps and its
regarding this leap month, such as the eminence greatness; what is appropriate to do on Caturdaśī,
of the leap month; the reason for calling it Aṣṭamī, Navamī of kṛṣṇa-pakṣa; arghya-mantra
Puruṣottama; the history of Draupadī in the section and namaskāra-mantra  ; nīrājana-, dhyāna- and
describing the greatness of the month; the story of puṣpāñjali-mantra ; and the last observances of the
King Dṛḍhādhavā narrated by Vālmīki; the rules for vrata and rules for breaking the vow.
bathing in the month of Puruṣottama; the injunction This year, the majority of the Vaiṣṇavas
that the only observance for Puruṣottama is worship observed puruṣottama-vrata from the first day
of Śrī Śrī Rādhā-Kṛṣṇa; proper and improper of Vaiśākha until the thirtieth day of Vaiśākha, in
things to do during the vrata; the transcendental accordance with the rules and regulations in line
observances for devotees who are svaniṣṭha (who with the Śrī Māyāpura-pañjikā—Śrī Caitanya-
follow rules and prohibitions of varṇāśrama and pañjikā published by Śrī Gauḍīya Vedānta
endeavour to please Hari), paraniṣṭha (who follow Samiti. It was especially observed like this in
Vaiṣṇava standards only, discarding varṇāśrama Siddhavāṭī Gauḍīya Maṭha. Gṛhastha-bhaktas
rules), and nirapekṣa (renounced); single-pointed and their families from various places in Bihāra
Vaiṣṇavas’ natural interest in the month and what also participated in this vrata.

Re-establishing the Śrī Gauḍīya Vedānta Catuṣpāṭhī

Ś rī Madana-mohana dāsa Adhikārī was a rich,

respected, gifted and very religious person
from Vaiṁcīgrāma, Hoogly district. He repeatedly
Siddeśvara Bhaṭṭācārya (MA), who was the vice-
principal of Viśva Bhāratī University and who had
been a lecturer at the School of Oriental Studies in
requested Śrīla Guru Mahārāja to come to his London, discussed Śaṅkara Vedānta or māyāvāda
home, since he wanted pure bhakti to be preached philosophy with Śrī Gurudeva for two hours.
in that area. Satisfying him, Gurudeva arrived there Śrīla Guru Mahārāja used scriptural evidence
in June 1953, together with Śrīmad Nārasiṁha and irrefutable logic to show that the māyāvāda
Mahārāja (the editor of Śrī Gauḍīya-patrikā), philosophy which Ācārya Śaṅkara established
Śrīmad Nārāyaṇa Mahārāja (Patrikā’s preaching is insubstantial and is opposed to śāstra. At the
manager) [the author], Śrīmad Paramārthī same time he established that Ācārya Śaṅkara’s
Mahārāja, Śrīmad Trivikrama Mahārāja and some liberation (mukti ) is false and that Ācārya Śaṅkara
brahmacārīs. For five days various speakers
8 Editor: a special preparation for observing vratas,
gave lectures on Śrīmad-Bhāgavatam and
made of rice, milk and ghee, and without any salt or
śuddha-bhakti in large religious assemblies. Dr. spices

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Śrīla Ācārya Kesarī explaining Vedānta

was not able to obtain such mukti himself. When

the honourable vice-principal heard Ācārya
Kesarī’s deep views supported by śāstra, he was
astonished and became speechless. After that,
Śrīla Gurudeva preached in nearby Pāṇḍuyā,
Muṭukpura and other places and afterwards
returned to Chuṅchurā Maṭha.
On 29 September 1953, Śrīla Gurudeva re-
established Śrī Gauḍīya Vedānta Catuṣpāṭhī in
Śrī Uddhāraṇa Gauḍīya Maṭha. This Sanskrit
Catuṣpāṭhī had been run previously by Śrī
Gauḍīya Vedānta Samiti at 32/2 Bospāḍā Lane,
Bāgbāzār, Kolkata. It had taught Harināmāmṛta-
vyākaraṇa (Sanskrit grammar system composed
by Śrīla Jīva Gosvāmī) and kāvya (poetry), and
many students had passed their examinations with
distinction. Śrīla Gurudeva gave a brief lecture.
“In the present age, Sanskrit education is being
disrespected, but without Sanskrit the welfare Śrī Gauḍīya Vedānta Catuṣpāṭhī

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

of the people is impossible. The word ‘Sanskrit’ difference between the varṇa (letter) of a word
means ‘refined’. People who do not know Sanskrit and the varṇa (caste) of the jīvas. Therefore,
are not qualified to study Vedic knowledge; they creation, destruction and so forth are explained
are also unqualified for higher education. Higher by nāmvādī or sphoṭvādī words. In the viśuddha
education means the worship of Bhagavān. In Sārasvata line (coming from Śrīla Bhaktisiddhānta
this worship, the language, dīkṣā, mantras, the Sarasvatī Prabhupāda), even those who are born
mahā-mantra and so on are all in Sanskrit. Śrī in low and untouchable families can become
Gauḍīya Vedānta Catuṣpāṭhī is open to all for the qualified to perform transcendental service for
eternal liberation of the conditioned souls and Śrīman Mahāprabhu.
for the expression of transcendental moods in “The prākṛta-sahajiyā 9 sampradāya is an
most refined language. offender at Śrī Jīva Gosvāmī’s lotus feet and is
“Jagad-guru Śrīla Jīva Gosvāmī composed also a great enemy of Śrīman Mahāprabhu. Śrī
a transcendental Sanskrit grammar called Śrī Gauḍīya Vedānta Samiti will drive the outcaste
Harināmāmṛta-vyākaraṇa to educate young and demoniac conceptions of these pretenders
people. Reading and studying Śrī Harināmāmṛta- far away through the education given by Śrī
vyākaraṇa is provided to awaken the memory Gauḍīya Vedānta Catuṣpāṭhī.”
of Śrīla Gosvāmīpāda in the heart of all jīvas. On the very first day of the inauguration of the
An important aphorism in this vyākaraṇa is Catuṣpāṭhī, nine jewels – nine brilliant students –
‘nārāyaṇādudbhūto ’yaṁ varṇakramaḥ – all were singled out, who in the future would be
varṇas are born from Nārāyaṇa’. There is no revealed as the real preachers of navadhā-bhakti.

Śrī Avantikā (Ujjayinī) and Nāsika parikramā

O n 20 October 1953, Śrīla Gurudeva left from

Howrah station with sannyāsī, brahmacārī
and gṛhastha devotees to observe kārtika-vrata
smoking and other bad habits. The pujārīs fasted
for several days and prayed to Śrī Jagannāthajī
in a distressed mood, “He Jagannāthajī! You are
niyama-sevā in Śrī Avantikā, Nāsika and other our everything. We have surrendered unto You.
famous pilgrimage places. Śrīmad Bhaktivedānta Without serving You we cannot stay alive.” Hearing
Nārāyaṇa Mahārāja [the author], Sudāma Sakhā their prayers Śrī Jagannāthajī removed the mental
Brahmacārī and others went with him to take care agony of the pujārīs by transporting the sleeping
of the pilgrims. Śrī Caitanya Mahāprabhu had Śrī Rāmānuja Ācārya along with his bed at night
previously travelled through all these places. and put him here in Kurmāñcalam. When Śrī
The parikramā party first took darśana of Śrī Rāmānuja Ācārya woke up in the morning, he
Kurmadeva in Kurmāñcalam. This is the very place
where Śrī Jagannāthajī placed the sleeping Śrī 9 Editor: The prākṛta-sahajiyās, while pretending to
Rāmānujācārya when He removed him from Purī. espouse the conception of transcendental reality, are
actually absorbed in the material realm, since they
While Śrī Rāmānuja Ācārya was staying in Purī, he
consider the transcendental reality to be born of the
had prohibited the pujārīs of Purī from serving mundane and behave with the Transcendental Entity
Śrī Jagannāthajī because of their chewing of betel, as they behave with the mundane.

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thought he was in a Śiva temple and became very From here the pilgrims went on to Nāsika via
sad.10 But Śrī Kūrmadeva consoled him saying, “I Kolhāpur, Mumbā-devī (Mumbai) and Nāsika
am not a Śiva liṅga, but Kūrmadeva.” Hearing this Road. In Nāsika they took bath in Godāvarī
voice from the sky, Śrī Rāmānuja Ācārya felt great and had darśana of Pañcavaṭī, the place where
relief and performed pūjā of Kūrmadeva. Sūrpaṇakhā’s nose was cut off, the place where
Next the pilgrims reached Kabūr (Vidyā- Mārīci was killed, and various other places, and
nagara) on the banks of Godāvarī. This is where then they reached Avantikā. There they bathed
the transcendental dialogue took place between in the river Chiprā and took darśana of various
Śrī Caitanya Mahāprabhu and Rāya Rāmānanda, different temples, as well as Sandīpanī Muni’s
as described in Śrī Caitanya-caritāmṛta. After āśrama, where Śrī Baladeva and Kṛṣṇa together
that they visited Panḍharpur, the site of the with Sudāmā Vipra, learned all arts. From here the
famous Panḍharnātha temple. Śrī Viśvarūpa parikramā party went via Ḍākorjī, Nāthadvārā,
Prabhu came here after taking sannyāsa, and Puṣkara, Jaipur, Karaulī, Vṛndāvana, Citrakūṭa
entered aprakaṭa-līlā on the banks of the nearby and Prayāga, and reached Howrah after a total of
river Bhīmā. Later, Śrī Caitanya Mahāprabhu also thirty-eight days. Then the pilgrims returned to
came here in search of Śrī Viśvarūpa Prabhu. their respective places.

Preaching sanātana-dharma in Śrī Rāmapura, Hoogly

O n 15 December 1953, Śrī Ācārya Kesarī

visited the home of Haripāda dāsa Adhikārī,
a resident of Śrī Rāmapura, upon his earnest
attracted the local teachers, intellectuals, lawyers,
judges, businessmen and highly educated people
of all various classes. Kālīpada Gaṅgopādhyāya,
request. Śrīla Gurudeva was accompanied by the most qualified manager of the well-known
Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja (the Śrī Rāmapura Dharma-sabhā, was particularly
editor of the Patrikā), Śrīmad Bhaktivedānta helpful in facilitating the preaching.
Nārāyaṇa Mahārāja (preaching manager) [the A huge Gītā-jayantī program was arranged
author], Śrīmad Bhaktivedānta Trivikrama by him at the local school in Ballabhapura. Śrīla
Mahārāja (office-in-charge), as well as four Gurudeva was the chairman of the program and
or five brahmacārīs. Śrīla Guru Mahārāja gave a brilliant lecture on the teachings of Gītā
preached śuddha-bhakti at different places in that lasted for almost one-and-a-half hours. He
Śrī Rāmapura in the fifteen day duration of his said that bhakta Arjuna was a liberated soul,
stay there. Sometimes he lectured on Śrīmad- and a friend and an eternal associate of Kṛṣṇa.
Bhāgavatam; in large religious assemblies he Kṛṣṇa was apparently instructing Arjuna when He
spoke on the particular virtue of sanātana- spoke Śrīmad Bhagavad-gītā, but the teachings
dharma; and at other places he talked on of Gītā are actually for ordinary living entities,
various other subjects, such as the superiority and not for Arjuna. Gītā is the primary teaching
of vaiṣṇava-dharma. His philosophical views, and Śrīmad-Bhāgavatam is the topmost post-
complete with tattva and irrefutable logic, graduate textbook in the kingdom of dharma.
10 Editor: No one from the Śrī sampradāya will ever enter Those who wish to enter the kingdom of dharma
a Śiva temple. should carefully adopt these teachings.

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

The local Ramana Hall was the venue for a huge

religious conference on the topic, ‘The problems of
the present age and their solutions’. The audience “... all problems, whether
included eminent and highly qualified people of political, social or economic,
the town and Śrīla Ācāryadeva gave a very moving
will be solved when we follow
and philosophical lecture for one-and-a-half
hours. He said that all problems, whether political, ṛṣi-nīti (the regulations

”
social or economic, will be solved when we follow
ṛṣi-nīti (the regulations given by saints and sages).
given by saints and sages).
“All these problems existed in India five hundred
years ago. At that time, Śrīla Sanātana Gosvāmī was sanātana-śikṣā. The best, natural and simple
the prime minister of Hussain Shah, the ruler of way – indeed the only way – for the educated class
Bengal. Śrīla Sanātana Gosvāmī’s intelligence was in Bengal to solve all their problems is to follow
very sharp, and when Śrī Caitanya Mahāprabhu these teachings. Ṛṣi-nīti indicates the principles of
transmitted His śakti into his heart, he was able the sages (ṛṣis) described in bona fide scriptures
to leave all material attachments and take shelter (sat-śāstras) like the Upaniṣads, Vedānta-sūtra
at Śrīman Mahāprabhu’s lotus feet. He enquired and Śrīmad-Bhāgavatam. In order to receive
from Śrī Caitanya Mahāprabhu about the these teachings, it is therefore necessary to study
solution to all the problems of all mankind, at all the ancient Sanskrit scriptures. How unfortunate
times and in all places. The answers that Śrīman it is that the Ministry of Education shows so little
Mahāprabhu gave to these questions are called enthusiasm for this essential aspect of education.”

Preaching śuddha-bhakti in Caubīs Parganā and Medinīpura

O n 4 January 1954, paramārādhya Śrīla

Gurudeva visited Aśoka-nagara Colony
in Howrah, at the request of the devotees there.
with tattva on the reconciliation of all different
religions.
Later on, in the premises of the higher second­
He explained Śrīmad-Bhāgavatam for five days, ary English medium school of Maṅgalāmāḍo
giving a clear analysis of the specialty of Vaiṣṇava village, Śrīla Guru Mahārāja gave a lecture on
philosophy compared to other philosophies, Śrī Mahāprabhu’s prema-dharma. On this topic,
especially Cārvāka philosophy11 and the Bolshevik he said, “Harināma-saṅkīrtana as preached and
doctrine from Russia. Then, at the huge assembly followed by Śrī Caitanya Mahāprabhu is the only
at the local college in Mahiṣādal in Medinīpura path for the jīvas’ welfare in Kali-yuga. Certain
district, lectured on the necessity of religious pseudo-devotional sects (apasampradāyas) have
life. After that, at the religious assembly in front sanctioned drinking alcohol and eating meat and
of Śrī Ananta Kumāra dāsa’s temple in Nātaśāla, fish. They also put forward the philosophy of yata
close to Gehūkhalī, he gave a deep lecture filled mata tata patha (‘whatever your opinion may
be is the true way’), but these can never ever be
11 Editor: an atheistic and hedonistic philosophy accepted as sanātana-dharma. Scriptures such

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as the Gītā have clearly refuted these doctrines. following it. Vaiṣṇavas must perform the topmost
The saint and the thief have different paths, and bhakti to Viṣṇu and must follow the rules of
their destinations can never be the same. proper Vaiṣṇava conduct and etiquette.”
“One cannot attain Śrī Bhagavān by After Śrīla Gurudeva’s lectures at Sarveḍiyā,
worshipping different demigods. The supreme Ḍhoḍā, Ekatārā, Nāīkuṇḍi, Maluvasāna,
way of attaining Bhagavān is to worship Him Pichladā, Golavāḍā, Maṅgalāmāḍo and other
by chanting His names (śrī nāma-saṅkīrtana). places, tridaṇḍi-svāmī Śrīmad Bhaktivedānta
Apasampradāya doctrines are opposed to the Trivikrama Mahārāja and tridaṇḍi-svāmī Śrīmad
scriptures and are filled with faulty conclusions. Bhaktivedānta Nārāyaṇa Mahārāja [the author]
Pure Vaiṣṇavas are the gurus of the four varṇas. delivered lectures on the pastimes of Śrī Gaura,
Unfortunately, the modern class of so-called Kṛṣṇa and Rāma illustrated with slides. After
Vaiṣṇavas is full of bad qualities and is a degraded preaching strongly in this way wherever he went,
apasampradāya. One cannot gain any benefit by Śrīla Gurudeva returned to Chuṅchurā Maṭha.

Lecture at the eminent Sanskrit conference in Chuṅchurā

O n 6 February 1954, prominent Sanskrit

scholars of India assembled at the local
Sanskrit school in Chuṅchurā for a huge Sanskrit
The vaiṣṇava-dharma described in Śrīmad-
Bhāgavatam and other scriptures is simply
sanātana-dharma and nothing else.”
conference. The assembly unanimously accepted Śrīla Gurudeva then used scriptural logic
mahāmahopādhyāya Śrī Yogendranāth (tarka- and irrefutable arguments to establish
saṅkhya, vedānta-tīrtha) as chairman, and then the that Śaṅkarācārya’s kevalādvaita-vāda, or
talks began. At the special request of the mem­bers māyāvāda, is opposed to śāstra and is a
of the assembly, Śrīla Gurudeva spoke for an hour completely imaginary and illusory doctrine.
on Hindu dharma and Vaiṣṇava philosophy. He This created a commotion in the assembly, and
began his lecture, which was extremely brilliant and some people stood up and started to protest. But
full of deep philosophy, by especially emphasizing Ācārya Kesarī displayed his expertise in all
the need to revive Indian culture and Sanskrit edu­ śāstras by wonderfully refuting their arguments
cation. He also stressed the necessity to organize and establishing the tenets of vaiṣṇava-dharma.
institutions such as eminent Sanskrit conferences The assembled Vaiṣṇavas became very joyful
to develop Sanskrit education throughout India. upon seeing his unprecedented erudition, but
“None of the ancient scriptures such as the Vedas, some advaita-vādī scholars became disturbed.
Vedānta, the Purāṇas and the Itihāsas (histories) After Śrīla Gurudeva left, other members
have mentioned the word ‘Hindu’,” Śrīla Gurudeva of the assembly gave lectures. These included
pointed out. “Nevertheless, those who live between mahāmahopādhyāya Śrī Yogendranātha (tarka-
Hindukuśa or the Himālayan mountains in the sāṅkhya, vedānta-tīrtha), Śrī Jīva (nyaya-tīrtha,
North and Bindu-sarovara in the South, and MA), Dr. Mahāmānavrata Brahmacārī (MA, PhD),
who follow sanātana-dharma are called Hindus. a teacher from Hoogly College (MA, kāvya-tīrtha)
Therefore, we should understand that the term and many expert Sanskrit scholars from Kolkata’s
‘Hindu dharma’ refers to sanātana-dharma. Sanskrit College.

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Śrī vyāsa-pūjā festival in Viṣṇupura Kamārapotā of Medinīpura

O n 20 February 1954, the founder-ācārya

and president of the Samiti visited the
home of Śrī Rādhānātha dāsa Adhikārī, a
Māghī-kṛṣṇa-pañcamī was the appearance
day of Śrīla Ācāryadeva’s most worshipful Śrī
Gurudeva, oṁ viṣṇupāda Śrī Bhaktisiddhānta
resident of Kamārapotā Viṣṇupura, at his earnest Sarasvatī Prabhupāda. On that day, Śrīla
request. Śrīla Ācāryadeva’s appearance day, Gurudeva, together with his disciples and
śrī vyāsa-pūjā, was celebrated splendidly with followers, performed arcana-pūjana and offered
pūjā-pañcaka (the worship of five groups of śraddhā-puṣpāñjali at Prabhupāda’s holy feet.
venerable personalities) in accordance with Śrī After various sannyāsīs had given their lectures at
Vyāsa-pūjā-paddhati, which was compiled by the religious assembly that day, Śrīla Ācāryadeva
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda gave a very significant lecture on Śrīla Sarasvatī
and revised by Śrīla Bhaktivinoda Ṭhākura. After Ṭhākura’s transcendental character and teachings.
that, Śrīla Ācāryadeva’s sannyāsī, brahmacārī Śrī Rādhānātha dāsa Adhikārī became the Samiti’s
and gṛhastha disciples offered puṣpāñjali at his special object of affection for taking care of all the
lotus feet. expenses for this vyāsa-pūjā celebration.

Preaching sanātana-dharma in Assam

O n 14 May 1954, Śrīla Ācāryadeva set

out for Assam to preach śuddha-bhakti
together with tridaṇḍi-svāmīs Śrī Nārasiṁha
Śrīmad-Bhāgavatam. He used logic and śāstric
evidence to establish that Vedānta philosophy
(vedānta-darśana) stands supreme amongst the
Mahārāja, Śrī Trivikrama Mahārāja, Śrī Vāmana six philosophical systems [associated with the
Mahārāja, Śrī Nārāyaṇa Mahārāja [the author], Vedic scriptures]12 and that bhakti is the ultimate
Śrī Paramārthī Mahārāja, Śrī Paramdharmeśvara subject matter of Vedānta-sūtra.
Brahmacārī, Śrī Ānanda Brahmacārī, Śrī After this, Śrīla Gurudeva preached bhakti in
Gajendra-mocana Brahmacārī and some ten to Kacaharīhāṭa, Khākasiyālī and other places, and
twelve residents of the maṭha. On 16 May they then accepted the hospitality of Śrī Prakṛtīśacandra
reached Goloka-gañja station. Śrī Sanata Kumāra Baruā Bahādura, the prince of the Gaurīpura
Bhakti-śāstrī Bhāgavat-bhūṣaṇa and other kingdom. Śrīla Guru Mahārāja stayed there for
leading devotees then brought them with nagara- some days and extensively preached sanātana-
saṅkīrtana to Śrī Divyajñāna dāsa Adhikārī’s dharma. Every day he lectured on the Eleventh
home, where Śrīla Gurudeva’s pūjā-arcana was Canto of Śrīmad-Bhāgavatam at the Sanskrit
performed. For several days, at large religious school run by the local king. The principal of the
assemblies, Śrīla Gurudeva spoke on śuddha- school came there regularly to hear Bhāgavatam,
bhakti and the glories of śrī harināma. After 12 Editor: There are six systems of philosophy (ṣaḍ-
that, he went with his party to Dhūvaḍī. There he darśana) associated with the Vedic scriptures: nyāya
stayed at the Prapannāśrama of his godbrother, (logic), vaiśeṣika (atomic theory), sāṅkhya (analysis
of matter and spirit), yoga (the discipline of self-
Śrīpāda Nimānanda Sevā-tīrtha Prabhu, and
realization), karma-mīmāṁsā (the science of fruitive
lectured continuously for seven days on work) and Vedānta (the science of God realization).

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along with other teachers and many students. The proved in front of the audience that Cakravartī’s
minister Bahādura of Gaurīpura state and many doctrines were against śāstra and were not in
officials came as well. After that Śrīla Gurudeva accordance with any sampradāya. Cakravartī
preached in Kumārī village and other places and became ashamed. Begging for forgiveness at
arrived at the famous village Cāpara. There, on the Śrīla Gurujī’s lotus feet, he left the assembly.
excellent premises of the local higher secondary After this, at the request of the honourable
English medium school, an extensive religious minister Bahādura of the Abhayāpurī state,
assembly was organized with an audience of Śrīla Gurudeva and his preaching party visited
some ten to twelve thousand people. Śrīla Guru Abhyāpurī. They stayed there for three days and
Mahārāja gave a deep and probing lecture on Śrīla Gurudeva gave very impressive lectures on
sanātana-dharma, which very much impressed sanātana-dharma on the premises of the local
the educated, respected and faithful listeners. girls’ school. Mahārāja Bahādura of Abhayāpurī
In those days, a so-called guru called Kṣetra- was very impressed by his lectures and with great
mohana Cakravartī was living in Cāpara. Posing faith offered prayers at Śrīla Ācāryadeva’s lotus
as a Vaiṣṇava, he preached many doctrines that feet. Mahārāja Bahādura’s meek and humble
were opposed to vaiṣṇava-dharma, and his behaviour, his unpretentious way of life, his
moral character was also not very pure. The truthfulness, generosity, and his sincere faith in
locals invited him and his followers to a debate religion and in the Lord are all very praiseworthy.
with Ācārya Kesarī. Śrīla Gurudeva asked him After preaching in Cokāpāḍā and Boṅgāī village,
some questions regarding śuddha-bhakti, but Śrīla Gurudeva returned to Uddhāraṇa Gauḍīya
Cakravartī could not answer them. Śrīla Gurudeva Maṭha in Chuṅchurā.

Establishing Śrī Keśavajī Gauḍīya Maṭha in Mathurā and

publishing Śrī Bhāgavata-patrikā

T he eighty-four kosa Vraja-maṇḍala

parikramā in 1954 took place with
great festivities in the month of Kārtika under
perfect niṣkiñcana Vaiṣṇava with no financial
means whatsoever. Nonetheless, for seven
days he and his followers kept searching for a
the guidance of Śrīla Guru Mahārāja. After suitable place. On the seventh day they saw an
the pilgrims left, Śrīla Gurudeva along with old dharmaśālā on the south side of the famous
Śrīpāda Sanātana dāsa Adhikārī13, Śrīmad Kaṁsa-ṭīlā and in front of the big hospital in
Bhaktivedānta Nārāyaṇa Mahārāja [the author] Mathurā. It was a dilapidated building but the
and other disciples, stayed in Mathurā for some location was excellent – central to Holi Gate, the
days. Śrīla Gurudeva wanted to establish a Imperial Bank, the State Bank of India, the Head
preaching centre of Śrī Gauḍīya Vedānta Samiti Post Office, the State bus stand and the main
in Śrī Mathurā-dhāma and from there spread market. It was a solid building made of bricks
Śrī Caitanya Mahāprabhu’s pure bhakti to the and stone, and it had thirty-six rooms. The
whole of North India. Śrīla Gurudeva was a party discussed the price with the owner of the
13 Editor: see Appendix page 401 dharmaśālā, but Gurujī did not have even one

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

“ Śrī Ācāryadeva established

Śrī Keśavajī Gauḍīya Maṭha on the
disappearance day of jagad-guru
oṁ viṣṇupāda Śrī Bhaktisiddhānta
Sarasvatī Gosvāmī Prabhupāda,
13 December 1954. ”
Old Śrī Keśavajī Gauḍīya Maṭha, 1954
paisā, so what could be done? Gurujī returned roaming about with this money around my waist
to his residence with his party. for a month or a month-and-a-half. Now I do not
The next day, Śrīla Gurudeva was ready to see want to see anything else. Please arrange to buy
another place, but Śrī Sanātana Prabhu declared, the dharmaśālā we saw yesterday.” Gurujī said,
“Today I am very tired. I like the place we saw “We need at least twelve thousand rupees as an
yesterday. I don’t want to see anything else.” Gurujī advance payment to get the written agreement on
said, “It is not possible to collect forty to fifty this place.” On hearing this, Śrī Sanātana Prabhu
thousand rupees at once. At least we would have to sent a telegram to his son Śrī Nārāyaṇa dāsa, to
put down some money as an advance payment and quickly send the rest of the money. The deed was
I don’t even have enough for that.” Śrī Sanātana registered in the Mathurā Registration Office.
Prabhu then took seven thousand rupees from the Śrī Ācāryadeva established Śrī Keśavajī
belt around his waist and gave the money to Śrī Gauḍīya Maṭha on the disappearance day of
Gurudeva. Everyone stared at Sanātana Prabhu’s jagad-guru oṁ viṣṇupāda Śrī Bhaktisiddhānta
face in amazement, their eyes open wide. “I have Sarasvatī Gosvāmī Prabhupāda, 13 December
known your desire for a long time,” Śrī Sanātana 1954. In accordance with Śrīla Ācāryadeva’s
Prabhu told Gurujī. “That is why I have been desire, preaching of pure bhakti-dharma

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Present Śrī Keśavajī Gauḍīya Maṭha, 2013

throughout the whole of North India started from Under the auspices of Śrī Gauḍīya Vedānta Samiti,
there. Besides this, also according to his desire, the pilgrimage began from Howrah station on the
the publication of Śrī Bhāgavata-patrikā, the auspicious day 29 October. The parikramā party
Samiti’s transcendental monthly Hindi magazine, reached Mathurā via Kāśī and Prayāga, and arrived
was inaugurated there. Śrīla Gurudeva appointed at Keśavajī Gauḍīya Maṭha on 2 November. From
me [the author] as the editor of this magazine. there they started Vraja-maṇḍala parikramā.
It quickly became very popular in the local Śrīmad Bhakti Bhūdeva Śrautī Mahārāja, Śrīmad
educated community, because of its sentiments, Bhakti Vijñāna Āśrama Mahārāja, Śrīmad Bhakti
language and its philosophy, which was full of Jīvana Janārdana Mahārāja, Śrīmad Bhaktivedānta
siddhānta. Śrī Bhāgavata-patrikā introduced Trivikrama Mahārāja and Śrīmad Bhaktivedānta
eminent Mathurā scholars to the supremacy of Nārāyaṇa Mahārāja [the author] glorified the
the philosophical views of the Gauḍīya Vaiṣṇavas’ dhāma, performed kīrtana and spoke hari-kathā.
bhakti-dharma, and they lavishly glorified it. Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja (editor
In 1955, kārtika-vrata niyama-sevā was of Śrī Bhāgavat-patrikā), Rasarāja Vrajavāsī
organized at Śrī Keśavajī Gauḍīya Maṭha under the (publisher and manager of the Patrikā), Śrī
guidance of paramārādhyatama Śrīla Gurudeva. Sudāma Sakhā Brahmacārī and Śrī Prabuddha

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Kṛṣṇa Brahmacārī were especially active in

arranging suitable transportation, lodging and so
on for the pilgrims.
At the time of govardhana-pūjā, the annakūṭa
festival was completed with great celebration. The
large assembly hall (nāṭya-mandira) was filled
with preparations for offering. The Mathurāvāsīs
had never before seen such a big annakūṭa
festival. Ordinarily in Vraja, chappan bhoga (an
offering of fifty-six preparations) is outstanding,
but Śrī Gauḍīya Vedānta Samiti offered three
hundred and sixty-five different preparations
at this huge annakūṭa. All around Śrī Girirāja
Mahārāja were pyramids of rice as well as large
and small plates of khicrī, sweet rice, different
kinds of sweets, vegetables, pickles, chutneys,
halvah, laḍḍūs, pūrīs, fruits, roots, green leafy
vegetables, etc., all with tulasī-mañjarīs on top.
Faithful people came from great distances to
have darśana, and about five thousand people
accepted mahā-prasāda. When kārtika-vrata
was completed, all the pilgrims returned to their
First issue of Śrī Bhāgavata-patrikā
respective places.
Installation of the deities and annakūṭa festival in
Śrī Keśavajī Gauḍīya Maṭha, Mathurā

O n 3 November 1956, the day of śrī

govardhana-pūjā and annakūṭa,
paramārādhya Śrīla Ācāryadeva established his
There was a great celebration when the deities
were installed. Pūjyapāda Śrī Bhakti Bhūdeva
Śrauti Mahārāja performed the abhiṣeka, arcana
worshipful Śrī Śrī Guru-Gaurāṅga and Rādhā- and other aspects of the installation, along with
Vinoda-bihārījī in Śrī Keśavajī Gauḍīya Maṭha. In Śrī Trivikrama Mahārāja and Rasarāja Vrajavāsī.
this way he gave his followers and the Vrajavāsīs Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja,
a golden opportunity to serve the deities. The Śrīmad Bhakti Deśika Ācārya Mahārāja, Śrī
deities’ darśana is very sweet and attractive. Paramārthī Mahārāja, Śrī Nārāyaṇa Mahārāja
Those who see Them feel in their hearts that the [the author] and other prominent sannyāsīs
deities have been attracted by the unparalleled performed vaiṣṇava-homa and other ceremonies.
prema of aśraya-vigraha (śrīla gurudeva) and After the abhiṣeka, the deities were installed in
have manifested Their own prema-maya vigraha the altar room, and there Śrī Ācāryadeva himself
(Their form imbued with prema). consecrated Them. He quoted a verse that he

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The deities in Śrī Keśavajī Gauḍīya Maṭha – Śrī Caitanya Mahāprabhu and Śrī Śrī Rādhā-Vinoda-bihārījī

had personally composed, to explain the tattva-

siddhānta regarding the white complexion of the
deity Śrī Vinoda-bihārījī:

rādhā-cintā-niveśena
yasya kāntir vilopitā
śrī-kṛṣṇa-caraṇaṁ vande
rādhāliṅgita-vigraham

I worship that Vrajendra-nandana Śrī Kṛṣṇa,

who is tightly embraced by Śrīmatī Rādhikā.
His dark complexion has disappeared and
He has become resplendent with a golden
complexion, due to being thoroughly
immersed in separation from Her.

Śrī Mohinī-mohan Rāgabhūṣaṇa Prabhu and

Śrī Satya-vigraha Prabhu charmed the listeners Śrī govardhana-pūjā and annakūṭa

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

with their śrī nāma-kīrtana at this ceremony. In the Gauḍīya tradition. And after that, they became very
nāṭya-mandira in front of the altar, Śrī Girirājajī blissful to have darśana of the deities and honour
was offered a mountain of laḍḍūs, pūrīs, kacauris, delicious mahā-prasāda, which was distributed to
rice, sweet rice, puṣpānna, khicrī, different kinds almost three thousand people that day.
of vegetables, fruits, roots, curd, milk, paneer and Giriścandra dāsa from Pūrvacaka in
other preparations. Many people participated in Medinīpura district bore all the expenses for the
this ceremony, including professors from various annakūṭa. Gajendra-mohan dāsa Adhikārī and
colleges in Mathurā-dhāma, school teachers, Śrīyukta Kamalabālā-devī from Kalyaṇapura
lawyers, judges and other educated and respected donated the deities, Their clothes, ornaments
gentlemen. They were all very impressed to hear and so on. Śrī Gauḍīya Vedānta Samiti greatly
from Śrīla Ācāryadeva about bhakti-tattva in the appreciated their ideal service.

Preaching the message of Śrī Caitanya in Assam

I n December 1955, paramārādhyatama Śrī

Gurudeva, accompanied by his initiated
sannyāsīs and brahmacārīs, extensively preached
sanātana-dharma, bhāgavata-dharma, śuddha-
bhakti and other subjects in prominent religious
assemblies in Goloka-gañja, Dhūbaḍī, Bichandaī,
Śrī Caitanya’s message in various places in Khānurī, Rāmapura, Bongāī Grāma, Chakāpāḍā,
Assam. This time he went to most of the places in Khagarpura, Sākomūḍā, Calantāpaḍā, Abhayapurī
pūjyapāda Śrī Nimānanda Sevā-tīrtha Prabhu’s and other places. He returned to Chuṅchurā
preaching area. Śrīla Gurudeva spoke on Maṭha after about one month of preaching.

Śrī vyāsa-pūjā festival in Begunābāḍī

Ś rī Gauḍīya Vedānta Samiti has for many

years observed śrī vyāsa-pūjā according
to the Śrī Vyāsa-pūjā-paddhati compiled by
suitable for his sampradāya. Paramārādhyatama
Śrīla Gurudeva found this paddhati and intro­
duced the observance of śrī vyāsa-pūjā combined
Śrīla Sarasvatī Prabhupāda and revised by Śrī with pūjā-pañcaka. This ceremony is observed in
Bhaktivinoda Ṭhākura. The original inception of various places every year, with great celebration.
śrī vyāsa-pūjā took place in Śrīvāsa-āṅgana in This year śrī vyāsa-pūjā was organized in
Śrī Dhāma Māyāpura about five hundred years the vast courtyard of the school at Begunābāḍī
ago. Under the guidance of Śrī Caitanya in Medinīpura district‚ and was celebrated in a
Mahāprabhu, Śrī Nityānanda Prabhu worshipped grand way for three days, from Māghī-kṛṣṇa-
Śrī Caitanya Mahāprabhu on the seat of Śrī tṛtīyā to Pañcamī. Ten or twelve thousand people
Vyāsa. On this occasion, Śrīvāsa Paṇḍita brought participated every day in this festival, and on the
up the topic of a śrī vyāsa-pūjā-paddhati to last day, mahā-prasāda was distributed to a crowd
Śrīman Mahāprabhu. For this reason, Śrīla too large to count. Girīścandra dāsa Adhikārī from
Sarasvatī Ṭhākura took great pains to collect Pūrvacaka received special praise from the Samiti
this ancient paddhati from [Śrī Śaṅkarācārya’s] for shouldering the entire expenses for the festival.
Govardhana Maṭha in Purī. Śrīla Bhaktivinoda Śrī Girīścandrajī and his wife both received
Ṭhākura then revised and developed it to make it hari-nāma mantra and dīkṣā from Śrī Ācāryadeva

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on the first day of the festival. At that time he was pūjan and puṣpāñjali at the lotus feet of his
eighty-four years old. As a wealthy landowner, he paramārādhyatama Śrīla Prabhupāda, after
had previously spent his life in a grandiose way which Śrīla Ācāryadeva’s sannyāsī, brahmacārī
with pomp and show. He would order fragrant and gṛhastha disciples offered puṣpāñjali at his
tobacco from France and other foreign countries, lotus feet. Śrī Trivikrama Mahārāja gave a lecture
and used to sit on his bed smoking his golden about śrī guru-pūjā and our most worshipful
hukka through a long pipe. But during the last Śrī Gurudeva spoke about śrī vyāsa-pūjā. At the
eighty-four kosa Vraja-maṇḍala parikramā, he religious assembly in the evening, Śrīla Guru
had spent one month hearing pure hari-kathā Mahārāja read the section in Śrī Caitanya-
and his heart changed. Now he was free from bhāgavata about vyāsa-pūjā. On the second day,
worldly attachments and had taken a vow to letters of commemoration in various languages
perform bhajana. Before shaving his head on the were read and Śrī Ācāryadeva gave a lecture. On
day of dīkṣā, he did a last praṇāma to his dear- the third day, Śrīla Ācāryadeva instructed Śrī
most hukka and threw it away. Everyone was Nārāyaṇa Mahārāja [the author] and Śrī Rasarāja
amazed to see his conviction and determination. Vrajavāsī to perform śrī vyāsa-pūjā according to
On the first day of śrī vyāsa-pūjā our most the Vyāsa-pūjā-paddhati with pūjā-pañcaka of
worshipful Śrīla Gurudeva offered arcana- sixteen articles.

A protest against the law controlling Hindu sādhus and sannyāsīs

S ince ancient times, India has predominantly

been a religious country. All aspects of
Indian culture – such as tradition, morality, social
Furthermore, there was an increase in incidences
of begging. It was thought necessary to control this,
and the intention was to use legislation to protect
structure, politics and administration – have the reputation of true sādhus and purify society.
been determined and conducted from a religious At that time, paramārādhyatama Ācārya
perspective since Vedic times. The supremacy of Kesarī was residing in Śrī Keśavajī Gauḍīya Maṭha
dharma in the Indian society was protected even in Mathurā. When he was informed about this
during the rule of the Muslims and the British. legislation, he protested with a lion-like voice.
However, after India attained independence, “The Indian Penal Code has ample regulations to
dharma has declined very rapidly, to an extent suppress sinful behaviour and activities opposed
that has not been seen for thousands of years. to society,” he said. “What is the need for this
On 27 July 1956, a proposal to control Hindu separate law? And why not pass a law on Muslim
sādhus and sannyāsīs was brought to the Loka- mullahs, Christian popes and ministers, Buddhist
sabhā14 of the Indian parliament. The rationale mendicants and Jain mendicants? Why cause an
behind this legislation was that the behaviour of uproar about Hindus and no one else? Before
sādhus and sannyāsīs was becoming more sinful, any legislation against Hindu sādhus is presented
and that their lifestyle was becoming increasingly in the Loka-sabhā, it should be publicized
contrary to the interests of society at large. throughout the whole country. Only then should
14 Editor: the lower house of the Indian parliament the debate be conducted in the Loka-sabhā. It is

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

improper in all respects to neglect this procedure extremely improper and completely illegal to
and make some law secretly.” check religious conduct by politics.
Ācārya Kesarī started a forceful campaign, “It was declared in the Indian constitution that
protesting strongly against this legislation. He India is primarily a secular state. This attempt
wrote a letter of protest, printed it in Hindi, Bengali by the Indian Loka-sabhā to try to restrict one
and English, and sent it to prominent politicians, religion and not others is therefore completely
social leaders and leaders of religious societies. against the constitutional law. If this legislation
A copy of the letter was sent to Śrī Nehrujī, who were passed, the Penal Code, Criminal Procedure
was the prime minister at the time, and also to the Code and other laws would also have to be
members of the Loka-sabhā. The result was that changed and revised in many fields.
the people became so awake to the situation that “There is no need to make a new law to control
the Loka-sabhā quickly rejected the legislation. misbehaviour separately. If it is necessary to
The following is a copy of the protest he wrote. prepare a separate law to control the misconduct
“The laws, rules and regulations of India are of so-called sādhus, then it is also necessary to
all defined according to śāstric law; no legislation prepare a separate law to control the misconduct,
can be accepted in India which is separate from sinful behaviour and anti-social activities of the
śāstric law. No person or society can control Congress party and other political parties. It is
sādhus and sannyāsīs; they are only controlled more essential to control the political agents than
by śāstra. We find evidence to support this it is to control the ācāryas, the most prominent,
statement in all the Purāṇas and other śāstras. In of the sādhus and sannyāsīs. Another point is
Śrīmad-Bhāgavatam (4.21.12) it is said: that so far there are no laws prepared to control
the black market and other anomalies in society.
sarvatrāskhalitādeśaḥ “Only sādhus and sannyāsīs can understand
sapta-dvīpaika-daṇḍa-dhṛk the activities of other sādhus and sannyāsīs. How
anyatra brāhmaṇa-kulād can anyone recognize a sādhu if he is not a sādhu
anyatrācyuta-gotrataḥ himself, and has never had the association of
Mahārāja Pṛthu, who was the sole emperor sādhus and sannyāsīs, or even been near them?
of the entire world, very firmly applied his How can he judge who is a sādhu and who is not?
system of law and punishment to everyone We need laws which apply to everyone. At present
except for ṛṣis, brāhmaṇas and acyuta- there is no arrangement to control non-sādhus,
gotrīya viṣṇu-bhaktas (Vaiṣṇavas). yet non-sādhus are tightening their waist-belts
and jumping to their feet to control sādhus. This is
“Saints are India’s pride and charming beauty. the age of voting, and there are more non-sādhus
People from all over the world are attracted to than sādhus; that is why they can present laws to
this beautiful ornament of India and are ready condone atrocities against sādhus. The majority
to construct their own spiritual and social lives is creating an atrocity against the minority. We
in accordance with them. Indian sādhus and can never call this a good rule.
sannyāsīs are very peace-loving. That is why “Nowadays sādhus are the object of malice
the whole world looks to India for peace. It is and violence. Non-sādhus are becoming degraded

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and ashamed because of their misconduct in a sādhu, then he will also have to take a license
society. They feel abandoned and disrespected or get his name registered. Suppose a highly
by sādhus, and in revenge are presenting bills posted official in an office or a law court wants to
to control them. This is befitting the age of Kali. lead a religious life. Must he certify his goodness
The proposal to register sādhus will give all the with some district magistrate who may be immoral
non-sādhus of India a golden opportunity; they or even vicious? And will that district magistrate
will be able to validate their immoral character have the power to cancel the licence and punish
by entering their names in the register of sādhus. that virtuous official?
Actual sādhus do not want to be called sādhu and “The constitution of India has passed the
would feel ashamed to be identified as a registered ‘Widow Marriage Act’ and the ‘Śārada Child
or licensed sādhu. Some sādhus will not even Marriage Act’ proposed by the honourable Īśvara-
register their names at the government office. candra Vidyāsāgara, but the Indian public has
Besides, if the licensing officer is anti-Hindu, not accepted them. These laws are lying in some
how can one rely on him to judge who is and who corner of the library of the Indian constitution.
is not a sādhu according to Hindu scripture? This present law will certainly face the same
“Here is another point. Is a householder sorry plight if it is forced on the general public
(gṛhastha) considered a sādhu or not, according against their wishes. We are totally against such
to the proposed definition? If they are excluded a law. We humbly request the members of the
from the sādhu category then householders who Loka-sabhā to reject this bill. We also request all
are actually very elevated will be called non- Indian newspapers and their readers to oppose
sādhus. This will be an offence under Section 352 this blind law with all their power. Indeed, we
of Indian Penal Code, or else a case of defamation request the entire society, especially the sādhus
under Section 500 of the same. If some gṛhastha and sannyāsīs of India, to unite and raise their
wants to adopt a virtuous way of life or to become voices against this law.”

Inauguration of Śrī Goloka-gañja Gauḍīya Maṭha (Assam)

J agad-guru Śrī Śrīmad Bhaktisiddhānta

Sarasvatī Gosvāmī Ṭhākura preached śuddha-
bhakti strongly outside West Bengal, in Assam,
Prabhupāda’s guidance. But very shortly after Śrīla
Bhaktisiddhānta Sarasvatī Prabhupāda entered
aprakaṭa-līlā, Śrīpāda Sevā-tīrtha Prabhu also
Bihar, Orissa, Chennai (Madras), Uttara Pradesh left this world. Before he left, he instructed his
and elsewhere. There were many gṛhastha devotees disci­ples to continue their spiritual life under the
in these different states who were very expert in guidance of the most worshipful Śrī Śrīmad Bhakti
the philosophical conclusions of śuddha-bhakti Prajñāna Keśava Gosvāmī Mahārāja.
and who preached in their own local languages. Śrīpāda Sevā-tīrtha Prabhu had one
One of the foremost of these was Śrīpāda very outstanding gṛhastha disciple, Śrīmatī
Nimānanda Sevā-tīrtha Prabhu from Dhūbaḍī in Sucitrābālā-devī, who was greatly intelligent and
Assam, who preached Śrī Caitanya Mahāprabhu’s able to understand the subtle concepts of bhakti-
message in Assamese all over Assam, under Śrīla dharma. In the scriptures (Raghuvaṁśa 14.46)

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

it is stated, “ājñā gurūṇāṁ hy avicāraṇīyā – Śrīyuta Devendracandra dāsa (initiated as Śrī

the guru’s orders should be followed without Divya-jñāna dāsa Adhikārī), stood by his wife’s
consideration.” Sucitrā-devī, therefore, was most side in this transcendental task.
insistent in her invitation to ācārya Śrī Śrīmad At Śrī Surendranātha dāsa’s request, Śrīla
Bhakti Prajñāna Keśava Gosvāmī Mahārāja to Gurudeva came with his preaching party to
come to Assam to preach śuddha-bhakti. On Devān village in Gvālapāḍā district on 11–12
her repeated requests, Śrīla Gurudeva arrived in February 1957. An extensive festival took place
Goloka-gañja with twelve followers, and preached here for Śrī Nityānanda Prabhu’s appearance
bhakti strongly in various places. The public day and for Śrī Nimānanda Sevā-tīrtha Prabhu’s
was very impressed to see the special quality of disappearance day. At the local religious assembly,
Śrīla Guru Mahārāja’s preaching and to hear the Śrīla Ācāryadeva gave a brilliant lecture on the
hidden siddhāntas of bhakti, and they resolved to life history of Śrī Nityānanda Prabhu and Śrī
take up spiritual life and follow his teachings. Nimānanda Prabhu. Tridaṇḍī-svāmī Bhaktivedānta
The devoted Sucitrā-devī unconditionally Nārāyaṇa Mahārāja [the author] explained gaura-
donated her land and newly built residence for līlā with the aid of a slide-show. Paṇḍita Śrī Sanat
the purpose of establishing a Gauḍīya Maṭha in Kumāra dāsa Adhikārī and paṇḍita Śrī Vṛndāvana
Goloka-gañja. This donation was duly registered dāsa Adhikārī also delivered lectures displaying
at the Registration Office in the main town a brilliant command of language. Honourable Śrī
of Gvālapāḍā district, Dhūbaḍī. Her husband, Suren dāsa met all the expenses for the festival.

Śrī vyāsa-pūjā celebration in Śrī Goloka-gañja Gauḍīya Maṭha

O n 17–19 February 1957, there was a

great celebration of śrī vyāsa-pūjā at
Śrī Goloka-gañja Gauḍīya Maṭha for three
Gurupāda-padma submitted an analytical and
philosophical lecture on following Śrī Vyāsadeva
and śrī vyāsa-pūjā. Afterwards, mahā-prasāda
days, while Śrīla Ācāryadeva was present there was distributed to two to three thousand guests,
with his disciples. Śrī vyāsa-pūjā was carried both invited and uninvited. Śrīmatī Sucitrābālā-
out under his guidance with pūjā-pañcaka devī and her family aided greatly in facilitating
according to Śrīla Sarasvatī Prabhupāda’s the festival, as did Śrī Sudāma Sakhā Brahmacārī
paddhati. An extensive religious assembly was and Dhanyātidhanya Brahmacārī, who worked
held in the courtyard of the maṭha, and Śrīla tirelessly.

Śrī Ācārya Kesarī at the ‘All-Bengal Vaiṣṇava Conference’

Ś rīpāṭa Maheśa is a well-known place adjacent

to Śrī Rāmapura in Hoogly district in Bengal.
The ratha-yātrā that is held there is like the
On the occasion of the anniversary of his disap­
pearance day an ‘All-Bengal Vaiṣṇava Conference’
was organized for three days, 12–14 March
one in Jagannātha Purī. Previously, Śrī Caitanya 1957, under the auspices of the Sinthi Vaiṣṇava
Mahāprabhu’s associate Śrī Kamalākara Pippallāī Society and the Śrī Rāmapura Dharma-sabhā.
stayed there and performed sādhana-bhajana. Śrī Gauḍīya Vedānta Samiti’s founder-ācārya,

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Śrīla Bhakti Prajñāna Keśava Gosvāmī, was Phaṇīndranātha Śāstrī’s statements. After that,
selected as the chairman of this conference. Śrī the chairman, Śrīla Keśava Gosvāmī Mahārāja,
Gopendrabhūṣaṇa (sāṅkhya-tīrtha), paṇḍita gave a lecture with many references from śāstra
Surendranātha (pañca-tīrtha), Śrī Nagendranātha on Śrī Kamalākara Pippallāī. In a serious voice,
Śāstrī (teacher), paṇḍita Śrī Phaṇīndranātha he strongly opposed to views contrary to śāstra
Śāstrī (MABL) and other famous scholars of that prākṛta-sahajiyās had written in unauthentic
Navadvīpa were all present there. literature. Śrī Caitanya-caritāmṛta mentions Śrī
Śrī Vinoda-Kiśora Gosvāmī (purāṇa-tīrtha) Pippallāījī, whose life was actually full of pure
addressed the assembly. The main guest, advocate bhakti. However, the recorded life history about
Śrī Patita-pāvana Caṭṭopādhyāya, gave a speech him includes some impure and avaiṣṇava views,
on Śrī Kamalākara Pippallāī’s life history, and which are actually against bhakti. At the end of the
the scholars mentioned earlier also spoke. assembly, the audience brought up many questions
Tridaṇḍi-svāmī Śrīpāda Bhaktivedānta Trivikrama regarding Śrī Pippallāī, which Śrīla Gurudeva
Mahārāja made some critical comments about Śrī resolved.

Observing fasting (upavāsa) on Śrī Rādhāṣṭamī

Ś rī Rādhāṣṭamī has a special significance

in the society of Śrī Gauḍīya Vaiṣṇavas,
and they honour this day very deeply. Śrīmatī
which is supported by Congress Company, has
changed the pure Vaiṣṇava line and has begun
to observe Śrī Rādhāṣṭamī vrata according to the
Rādhikā is Kṛṣṇa’s most complete śakti. She is doctrine of the sahajiyās.
Herself Īśvarī and all other śaktis manifest from Observance of vrata and fasting is prescribed
Her. For this reason, some people want to regard in the śāstras only for the appearance days of
Rādhāṣṭamī as a jayantī and observe fasting śaktimān para-tattva (the Supreme Truth who
without water, as they do on Kṛṣṇa-janmāṣṭamī. In possesses all potencies) or His incarnations. If
reality, though, even though Hari-bhakti-vilāsa fasting were observed for the appearance of śakti-
refers to the Śrī Rādhāṣṭamī tithi as a vrata, it does tattva, then one would have to observe fasting
not prescribe any fasting for this day. Thus the on all 365 days of the year. This is because, in
sahajiyā sampradāya, which observes fasting on addition to bhagavat-śaktis, all the ācāryas and
this day, is actually exhibiting excessive devotion gurus in the guru-paramparā are included in
(ati-bhakti ) towards Śrī Rādhārāṇī. Hari-bhakti- śakti-tattva, and it is impossible to observe a
vilāsa is the only Smṛti for the Gauḍīya Vaiṣṇavas, vrata and fasting on all of the appearance and
and it records in a splendid way, with scriptural disappearance days.
references, the system by which Vaiṣṇavas should All the maṭhas under the jurisdiction of Śrī
observe vratas and fasting. Sat-kriya-sāra- Gauḍīya Vedānta Samiti observed Śrī Rādhāṣṭamī
dīpikā is another prominent text concerning vrata on Sunday, 1 September 1957, as prescribed
activities prescribed by śāstra. It is improper by Śrī Sanātana Gosvāmī. On this day there was
for a pure Vaiṣṇava to create new vratas and abhiṣeka of Śrī Śrī Rādhā-Kṛṣṇa, with special
transgress vratas and other rules recorded in offerings of bhoga, lectures on śrī rādhā-tattva,
these books. Nowadays the Gauḍīya Mission, saṅkīrtana and so on.

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On Rādhāṣṭamī day, Śrīla Bhakti Prajñāna the ācārya of Śrī Gauḍīya Vedānta Samiti gave
Keśava Gosvāmī Mahārāja visited Śrī Caitanya a deeply philosophical lecture on rādhā-tattva.
Sārasvata Maṭha, which parama-pūjyapāda Śrīla Other speakers also offered puṣpāñjali at the
Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja had lotus feet of Śrīmatī Rādhikā by revealing their
established in Koleragañja, Navadvīpa. There, own understanding.

Vyāsa-pūjā at Śrī Gauravāṇī-Vinoda Āśrama in Khaḍagpura

O n 8 February 1958, śrī vyāsa-pūjā was

celebrated in a grand way on jagad-
guru Śrīla Prabhupāda’s appearance day at
“All the religious societies in India believe
somehow or other that they are followers of Vyāsa.
However, when we carefully study the literature
Śrī Gauravāṇī-Vinoda Āśrama in Khaḍagpura. composed by Śrī Vyāsadeva, we can clearly see
This was made possible by the irrepressible that bhagavad-bhakti is the main subject matter
enthusiasm of tridaṇḍi-svāmī Śrīmad Bhakti in his literature. He has not mentioned the words
Jīvana Janārdana Mahārāja, the president of the jñāna or mukti anywhere in the five hundred
āśrama. In the previous year, vyāsa-pūjā had and fifty aphorisms of his famous Brahma-
been celebrated with great festivity in Śrī Goloka- sūtra. On the contrary, he has established bhakti
gañja Gauḍīya Maṭha in Assam, according to the everywhere in the genuine commentary on his
method initiated by Śrīla Sarasvatī Prabhupāda. Brahma-sūtra, namely, pāramahaṁsī saṁhitā
In 1956, the celebrations had been held in Śrīmad-Bhāgavatam.
Begunabāḍī, Pūrvacaka, near Medinīpura. “Although the Śrī Śaṅkara sampradāya
Oṁ viṣṇupāda Śrīla Bhakti Prajñāna Keśava gives prominence to vyāsa-pūjā, their so-called
Mahārāja attended this vyāsa-pūjā with his vyāsa-pūjā is a mockery. In Ācārya Śaṅkara’s
disciples and officiated at the ceremony. On com­mentary on Brahma-sūtra, he has accused
the second day of the festival, mahā-prasāda Kṛṣṇa Dvaipāyana Śrī Vedavyāsa of being mis­
was distributed to about five thousand faithful taken. Śrī Śaṅkara has written that brahma is the
people. A dharma-sabhā was arranged, and Śrīla embodiment of bliss (ānanda-svarūpa), and can
Ācāryadeva addressed the assembly as follows: never be blissful (ānanda-maya). But Śrī Vyāsajī
“Not only we Indians but the whole world is has called brahma ānanda-maya in Vedānta-
eternally indebted to Śrī Kṛṣṇa Dvaipāyana Vyāsa. sūtra. In this way, Ācārya Śaṅkara has attempted
He divided the Vedas into four parts to help general to refute Śrīla Vyāsadeva’s opinion. Therefore,
people who are trying to study them. He compiled Ācārya Śaṅkara’s vyāsa-pūjā is only for show.
Vedānta-sūtra, or Brahma-sūtra, in order to recon­ “Śrī Vyāsadeva is worshipped properly in the
cile apparent contradictions between Vedānta and Vaiṣṇava sampradāya. All tridaṇḍī-sannyāsīs
Upaniṣads, the essence of the Vedas. He composed should accept the example of the vyāsa-pūjā
the different Purāṇas and the Mahābhārata and celebrated by Śrīpāda Janārdana Mahārāja.
finally, in order to make Vedānta-sūtra easily Nowadays, we see that, in the name of vyāsa-pūjā,
understandable, he manifested the spotless mahā- so-called gurus everywhere accept puṣpāñjali
purāṇa, Śrīmad-Bhāgavatam, as the commentary and arcāñjali offered to their own feet and they
on Vedānta-sūtra. hear and accept praise given to them by their

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“On vyāsa-pūjā day, an ācārya will puṣpāñjali at his feet, he instructed them to offer
puṣpāñjali first at the feet of their śikṣā-guru, Śrīla
worship guru, guru-paramparā and Keśava Mahārāja. When, on their guru’s order,
upāsya. ... It is the supreme duty of all the disciples came to Śrīla Bhakti Prajñāna
Keśava Gosvāmī Mahārāja to offer puṣpāñjali,
Śrī Gauḍīya Sārasvata Vaiṣṇavas to
he in turn explained that a disciple should first
follow the Vyāsa-pūjā-paddhati worship his own guru’s feet and then other gurus.
used by Śrīla Prabhupāda. ” For this he gave examples and proofs from śāstra.
Śrīpāda Janārdana Mahārāja could not reject the
own disciples. However, those who only accept instruction from his senior godbrother and śikṣā-
puṣpāñjali and arcāñjali offered to their own guru. Accordingly, his disciples worshipped their
feet and do not follow Śrī Vyāsa-pūjā-paddhati own gurudeva and then offered puṣpāñjali to
(which was collected by Śrīla Bhaktisiddhānta Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja.
Sarasvatī Prabhupāda and edited and developed Pūjyapāda Janārdana Mahārāja did not forget
by Śrīla Bhaktivinoda Ṭhākura) are not actually this event for his whole life. He used to say that he
performing vyāsa-pūjā. On vyāsa-pūjā day, had watched all his godbrothers very closely, but
an ācārya will worship guru, guru-paramparā had never seen anyone who was so generous, so
and upāsya (the object of worship). According learned in siddhānta, and such a fearless speaker
to this pūjā-paddhati, on that day one should of truth as Śrīla Keśava Mahārāja. When he spoke
worship guru-pañcaka, ācārya-pañcaka, vyāsa- like this, tears would come to his eyes.
pañcaka, sanakādi-pañcaka, kṛṣṇa-pañcaka,
upāsya-pañcaka and pañca-tattva-pañcaka.15
It is the supreme duty of Śrī Gauḍīya Sārasvata
Vaiṣṇavas to follow the Vyāsa-pūjā-paddhati
used by Śrīla Prabhupāda.”
On this occasion, when the disciples of
Śrīpāda Janārdana Mahārāja went to him to offer

15 (1) guru-pañcaka: śrī guru, parama-guru, parameṣṭhī-

guru, parātpara-guru and parama-parātpara-guru;
(2) ācārya-pañcaka: Śrī Śukadeva, Rāmānuja, Madhva,
Viṣṇusvāmī and Nimbāditya;
(3) vyāsa-pañcaka: Śrī Vedavyāsa, Paila, Vaiśamapāyana,
Jaiminī and Sumanta;
(4) sanakādi-pañcaka: Śrī Sanaka, Sanat-kumāra‚
Sanātana, Sanandana and Viṣvaksena;
(5) kṛṣṇa-pañcaka: Śrī Kṛṣṇa, Vāsudeva, Saṅkarṣaṇa,
Pradyumna and Aniruddha;
(6) upāsya-pañcaka: Śrī Rādhā, Kṛṣṇa, Gaura,
Gadādhara and śrī gurudeva;
(7) pañca-tattva-pañcaka: Śrī Kṛṣṇa Caitanya,
Nityānanda, Advaita Ācārya, Gadādhara and Śrīvāsa. Pūjyapāda Bhakti Jīvana Janārdana Mahārāja

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Śrī Gauḍīya Vedānta Samiti and Akṣaya-tṛtīyā

O n 22 April 1958, a special festival was

observed for Akṣaya-tṛtīyā and for the
anniversary of the inauguration of Śrī Gauḍīya
“Śrī Gauḍīya Vedānta Samiti was inaugurated
on this very day in 1940. Paramārādhya Śrīla
Gurudeva established Śrīmad-Bhāgavatam
Vedānta Samiti. Besides the lecture and kīrtana, a as Gauḍīya Vedānta, following the verse from
special religious assembly was organized that day Garuḍa Purāṇa, ‘artho ’yaṁ brahma-sūtrāṇām –
in Śrī Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā. Śrīmad-Bhāgavatam is the purport of the
Paramārādhya Śrīla Gurudeva addressed the Vedānta-sūtra.’ Gauḍīya-vedāntācārya Śrīla
assembly as follows. Baladeva Vidyābhūṣaṇa also composed Govinda-
“Akṣaya-tṛtīyā is the first day of Satya-yuga. It bhāṣya following this same verse.”
is on this day that the road to Śrī Badrī-nārāyaṇa Śrīla Gurudeva went on to point out by
is opened every year, and on Akṣaya-tṛtīyā, śrī comparative study that Śrī Govinda-bhāṣya is
candana-yātrā also takes place in Śrī Jagannātha the topmost commentary on Vedānta, and that
Purī. Śrī Jagannāthajī’s whole body is smeared after Govinda-bhāṣya, Śrī Madhva Ācārya’s
with Malayan candana and Śrī Madana-mohanajī, commentary, Aṇu-bhāṣya, is superior to all the
the vijaya-vigraha of Śrī Jagannātha-deva, is other commentaries. He further established that
seated in a well-decorated boat in Śrī Narendra- Śāṅkara Vedānta is insubstantial and useless.
sarovara to perform His boat-pastimes.

Preaching in Goloka-gañja, Assam

O n 1 May 1958, paramārādhya Śrīla

Gurudeva went with a preaching party from
Śrī Uddhāraṇa Gauḍīya Maṭha to Śrī Goloka-
‘The necessity of a religious (dharmika) life’ and
‘Sanātana-dharma’. The audience was highly
impressed by his deep and powerful discourses.
gañja Gauḍīya Maṭha in Assam. He stayed with his In addition to Śrīla Gurudeva’s lectures,
sannyāsīs and brahmacārīs in Śantinagara Pallī tridaṇḍi-svāmī Śrī Bhaktivedānta Trivikrama
of Dhūbaḍī city at the house of Śrī Advaitacaraṇa Mahārāja and tridaṇḍi-svāmī Śrī Bhaktivedānta
dāsa Adhikārī, a prominent servant of the Samiti. Nārāyaṇa Mahārāja [the author] also gave
From there he went to Kālīvāḍī and other places lectures in various places that were illustrated
in Dhūbaḍī to lecture on Śrīmad-Bhāgavatam. with slide-shows. Very educated and respectful
In the hari-sabhā-maṇḍapa he gave three people aided the preaching party with their body,
lectures: ‘The solution to the problems of today’, mind, words and wealth.

Establishing a primary school and the method of teaching in Pichladā

W ithin the Medinīpura district there is

a small village named Pichladā, which
Śrī Caitanya Mahāprabhu visited on his way to
requests by the village people, Śrīla Gurudeva
established Śrīman Mahāprabhu’s pāda-pīṭha
(an altar with the imprint of Śrī Mahāprabhu’s
Śrī Jagannātha Purī. After receiving repeated lotus feet) and Śrī Pichladā Gauḍīya Maṭha.

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Later, the villagers wanted to open a primary broken when priority was given to religious
school in the village. For this purpose they formed education. This example should also be
a school board, which they duly registered. followed here.
To run the school they needed a hall. On 23 (8) It is impossible for the country to receive any
December 1958, they sent a written request to kind of benefit from disobedient students.
Śrīla Gurudeva, who was at that time in Śrī Religious ethics are the principal policy.
Keśavajī Gauḍīya Maṭha in Mathurā, requesting (9) Our government recognizes many Christian
him to donate the old house of the pāda-pīṭha missionary schools. There is no doubt, then,
for use as a school. After reading their letter, Śrīla that the primary school in Pichladā should
Gurudeva gave his ideas to the village people in make religious education its main priority
the following letter: and still be recognized.
“(1) Śrī Gauḍīya Vedānta Samiti does not have (10) There should be no interference of any sort
even the slightest faith in the education that is contrary to the spiritual objectives of
provided by the present universities. I do not Śrī Gauḍīya Vedānta Samiti.
accept education which is opposed to Śrīman (11) Śrī Gauḍīya Vedānta Samiti will approve
Mahāprabhu’s teachings. the establishment of any college, school or
(2) I am not prepared to give up religious Sanskrit school for expanding the field of
teachings (dharma-śikṣā) for rupees. education. Such a school would be managed
(3) Pichladā has become important by the touch by the Samiti’s committee, which would
of Śrīman Mahāprabhu’s lotus feet. The vil­ exclude any atheistic line of thought of the
lagers should therefore live a life favourable department of education.
for the sevā of Śrīman Mahāprabhu, and they (12) The demon Hiraṇyakaśipu sent his son Śrī
should make this the focus of education. Prahlāda Mahārāja to be educated at Ṣaṇḍa
(4) Pichladā pāda-pīṭha is not an atheistic and Amarka’s school, where the education
monument and Vedānta Samiti will not was controlled by Śukrācārya. However,
approve of the teaching of atheistic princi­ Prahlāda Mahārāja stressed education in
ples on its premises. viṣṇu-bhakti, thus violating the orders of
(5) I have no objection to signing the deed if the emperor, his father, and the headmaster,
the school board is willing to educate the Śukrācārya. This is our ideal in expanding
students as per the prospectus provided by the field of education.
Vedānta Samiti. (13) Śrīman Mahāprabhu instructed the jīvas
(6) The village people should remember the of the world about education in Śrī Rāya
strong reproach against the activities of the Rāmānanda Saṁvāda in Śrī Caitanya-
Kolkata University in the essay on acintya- caritāmṛta. We accept these instructions and
bhedābheda in Śrī Gauḍīya-patrikā’s 10th not any kind of demoniac ideals.
issue of the 10th year. (14) According to the university’s rules and regu­
(7) In Śrī Dhāma Māyāpura, I established a lations, every college must observe Satur­
high school which was sanctioned by the day as a half-day and Sunday as a full-day
university. The law of the university was holiday. However, the Ṭhākura Bhaktivinoda

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Institute in Śrī Dhāma Māyāpura observed (15) This letter should be read to the villagers. I am
the holidays on Ekādaśī and Pañcamī. This establishing and organizing more schools,
is contrary to the university rules. When Sanskrit schools and colleges, so I am well
local Christians and Muslims opposed this, experienced in this area. We are not at all
the departmental inspector of the university obliged to follow government statutes. People
came and issued an order against me, which in an independent country are not bound to
I refused to accept. As a result, the financial follow the rules in that country. The school
support given by the university was stopped. should be established in an impeccable
In spite of this, the school in Śrī Dhāma manner and become an ideal for the whole
Māyāpura is still running today, and is still Medinīpura district. Please explain this to
recognized by the government. everyone.”

The installation of the deities in Śrī Goloka-gañja Gauḍīya Maṭha

O n 29 January 1959, the president of the

Samiti, ācārya Śrī Śrīmad Bhakti Prajñāna
Keśava Gosvāmī Mahārāja, imparted endless
yajña, installation activities, arcana-pūjā and
the bhoga offering. Mahā-prasāda was served
to invited and uninvited guests until eleven
benefit to the world by installing the deities of at night. The Samiti’s tridaṇḍī-sannyāsīs and
Śrī Śrī Guru-Gaurāṅga Rādhā-Vinoda-bihārījī learned members spoke at a religious assembly
in Śrī Goloka-gañja Gauḍīya Maṭha in Goloka- in the evening between 4 to 7 p.m. Finally, Śrīla
gañja, Assam. The daily sevā began in a splendid Ācāryadeva gave a deep lecture filled with many
way. Śrī Bhagavān, the Supreme Absolute Truth emotional sentiments on śrī vigraha-tattva, the
who resides in the devotee’s heart, mercifully principle of the deity. He quoted a verse from Śrī
appears in the outside world in His deity form. Caitanya-caritāmṛta (Madhya-līlā 5.1):
The spiritual sentiments in Śrīla Ācāryadeva’s
padbhyāṁ calan yaḥ pratimā-svarūpo
heart have been expressed in the mood of the
brahmaṇya-devo hi śatāha-gamyam
deity form of Śrī Kṛṣṇa, who is adorned with
deśaṁ yayau vipra-kṛte ’dbhute ’haṁ
unprecedented sweetness because of embracing
taṁ sākṣi-gopālam ahaṁ nato ’smi
Rādhā and accepting Her lustre.
I offer my praṇāma to Sākṣī-gopāla, the
rādhā-cintā-niveśena
performer of transcendental activities, who
yasya kāntir vilopitā
appeared as brahmaṇya-deva (the Supreme
śrī-kṛṣṇa-caraṇaṁ vande
Lord of brahminical culture) in deity form
rādhāliṅgita-vigraham
and walked for one hundred days to reach
Śrī Rādhā-Vinoda-bihārī-tattvāṣṭakam a distant place, only for the benefit of a
brāhmaṇa.
Morning kīrtana and nagara-saṅkīrtana were
performed from the early morning until 8 a.m.; Citing this verse, Śrīla Gurudeva said that
from 8 a.m. to 2 p.m. there was abhiṣeka of the the deity is Svayam Bhagavān, directly the Lord
deities, reading from śāstras, vaiṣṇava homa- Himself. “Pratimā naha tumi,—sākṣāt vrajendra-

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His Life and Teachings

nandana – You are not an image; You are directly without potency (niḥśaktik) or without attributes
Vrajendra-nandana” (Śrī Caitanya-caritāmṛta, (nirviśeṣa). Arūpavadeva tat-pradhānatvāt, na
Madhya-līlā 5.96). Śrīman Mahāprabhu also pratīke na hi saḥ, ānandamayo ’bhyāsāt and
expressed the same sentiments when taking other aphorisms of Vedānta-sūtra prove that
darśana of Jagannātha-deva. Bhagavān has an eternal form, is the possessor
According to Śrī Śaṅkarācārya’s doctrines, of all potencies and is full of all transcendental
the imaginary form of nirviśeṣa-brahma is qualities.
created for the benefit of sādhakas. There are Śrīla Gurudeva refuted idol worship
five different imaginary forms of nirviśeṣa- (pratīkopāsanā) and nirākāra-vāda with
brahma – Viṣṇu, Śiva, Śakti, Sūrya and Gaṇeśa – irrefutable logic and śāstric evidence. His
and the worshipper of these forms is called wonderful lecture on śrī vigraha-tattva, filled
pañca-upāsaka. Śaṅkarācārya’s conception is with fundamental truths and philosophical con­
opposed to śāstra and is only a figment of his clusions, left deep impressions in the hearts of the
imagination. Imaginary images of stone, etc., can audience. He pointed out the difference between
neither walk nor talk. The deity form of the Lord, idols and deities, and announced very seriously
however, is cinmaya (conscious) and pūrṇa- that nirākāra-vādīs and nirviśeṣa-vādīs, who
brahma-svarūpa (the complete personification are inimical to the eternal deity, have neither
of brahma). Bhagavān is not formless (nirākāra), the right nor the qualification to install deities.

Vyāsa-pūjā and inauguration of the deities in the newly constructed

temple in Śrī Gauravāṇī-Vinoda Āśrama in Khaḍagpura

F rom 27 February to 1 March 1959, there

was a grand celebration of śrī vyāsa-pūjā
and the inauguration of the deities in the newly
By the order of Śrīla Gurudeva, Śrī Nityānanda
Brahmacārī, who arrived from Ganjām (Orissa),
performed the āratī of Śrīla Prabhupāda.
constructed temple in Śrī Gauravaṇī-Vinoda During the āratī, devotees sang the kīrtana ‘Śrīla
Āśrama, Khaḍagpura. Tridaṇḍī-svāmī Śrīmad Prabhupāda āratī ’ 16, which Śrīla Ācāryadeva
Bhakti Jīvana Janārdana Mahārāja, the president himself had composed.
of the āśrama, insisted that parivrājakācārya Tridaṇḍī-svāmī Śrīmad Bhaktivedānta
aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna Nārāyaṇa Mahārāja [the author] read for two
Keśava Gosvāmī Mahārāja attend the festival. days from the part of Śrī Caitanya-bhāgavata
Śrīla Ācāryadeva stayed there for four days and that describes the vyāsa-pūjā performed in the
performed the priestly duties for this grand house of Śrīvāsa. In addition to this, he per­
occasion. Many sannyāsīs and brahmacārīs formed kīrtana during these days at the homes
under his shelter also participated in the function. of respectable people in the town.
27 February, Māghī-tṛtīyā, was the appearance At the religious assembly in the evening of
day of Śrīla Ācāryadeva. On that day he personally the next day, Śrīla Ācāryadeva spoke about śrī
performed the pūjā of his gurudeva, Śrīla 16 Editor: song, translation and explanation are found on
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. page 263 in Part Seven

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

kṛṣṇa-līlā and gave a substantial lecture on the When one performs bhakti in this manner,
importance of religious life. He said, “ ‘Dharmeṇa the heart, perceiving the blissful form of
hīnāḥ paśubhiḥ samānāḥ – a life devoid of Paramātmā, is gratified.
religion is the same as animal life’ (Hitopadeśa
“There are many limbs of bhagavad-bhakti.
25). Eating, sleeping, fear and reproducing can
Amongst them harināma-saṅkīrtana is the
be seen everywhere, even amongst the animals.
topmost for human beings in Kali-yuga:
If we are entrapped in these four activities, what
is the advantage of gaining a human form of life, harer nāma harer nāma harer nāmaiva kevalam
and how is human life superior to animal life? kalau nāsty eva nāsty eva nāsty eva gatir anyathā
Therefore, it is written in Śrīmad-Bhāgavatam
“In śrī harināma-saṅkīrtana, faith is the
(11.9.29):
only consideration. Only a faithful person is
labdhvā su-durlabham idaṁ bahu sambhvānte competent to perform nāma-saṅkīrtana. By
mānuṣyam artha-dam anityam apīha dhīraḥ attaining faith, anyone can perform harināma-
tūrṇaṁ yateta na pated anumṛtyu yāvan saṅkīrtana in any situation. Even a person with
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt no faith can get liberation without any difficulty
by chanting Bhagavān’s name. Considering that
This rare human life is attained only after
harināma japa and saṅkīrtana are so easy to
many, many births. Although temporary,
practise, why are people indifferent towards
it provides opportunity for achieving the
them? This is answered by the Vedic injunction
highest benefit, which is available only
nāyam ātmā bala-hīnena labhyaḥ and the verse
through association of devotees (sādhu-
from Śrīmad-Bhāgavatam (11.2.37), bhayaṁ
saṅga). And only in the human form can
dvitīyābhiniveśataḥ syāt. We can clearly
one easily attain association of devotees.
understand from these references that only a
Therefore, an intelligent person should
courageous and brave person can accept spiritual
immediately, without wasting even a moment,
life and perform harināma. A cowardly person
endeavour for his ultimate good fortune
is only involved in material activities like eating,
before death overtakes him. And what is that
sleeping, fearing and mating. These scriptural
ultimate good fortune? It is the cultivation of
references explain that those who are engrossed
śrī kṛṣṇa-bhakti.
in statesmanship, financial policies, social welfare
sa vai puṁsāṁ paro dharmo and so forth, are fearful and cowardly. Crushed
yato bhaktir adhokṣaje by fear of māyā and ignorance, they uselessly
ahaituky apratihatā ruin their lives flattering māyā. They do not have
yayātmā suprasīdati the courage to get free from māyā’s prison and
the agony of illusion.”
Śrīmad-Bhāgavatam (1.2.6)
On Śrīla Prabhupāda’s appearance day,
The topmost duty of human life is śrī kṛṣṇa- the devotees performed his arcana-pūjā and
bhakti. And this bhakti should also be devoid offered puṣpāñjali at his lotus feet. After that, the
of selfish motive, regular and uninterrupted. deities, auspiciously installed and worshipped

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His Life and Teachings

by Śrīpāda Janārdana Mahārāja, entered Their kṛṣṇa-pañcaka, upāsya-pañcaka, etc., and

newly constructed palatial temple, graced with vaiṣṇava-homa were performed according to
nine domes. This function was performed Vyāsa-pūjā-paddhati. This vyāsa-pūjā remained
according to the pañcarātrika method, and was the topic of discussion for a long time afterwards,
accompanied by śrī nāma-saṅkīrtana. On the not only in Khaḍagpura, but also throughout the
same day, guru-pañcaka, ācārya-pañcaka, entire Medinīpura district.

Protest against Śrī Rādhā-Govindanātha’s Vaiṣṇava-darśana

Ā cārya kesarī oṁ viṣṇupāda aṣṭottara-

śata Śrī Śrīmad Bhakti Prajñāna Keśava
Gosvāmī Mahārāja strongly protested against
kuṇḍa, Vṛndāvana, Govardhana, Mathurā and
other places have unanimously and vehemently
protested against Śrī Rādhā-Govindanātha’s
the book Acintya-bhedābheda-vāda published book, Vaiṣṇava-darśana. On 22 April 1959, in
by Bāgbāzār Gauḍīya Mission in Kolkata. All Śrī Amiya Nimāī Gaurāṅga temple in Vṛndāvana,
learned and respectable persons in the society a huge assembly was arranged in which this book
were familiar with Ācārya Kesarī’s protest. Śrīyuta was evaluated. We are presenting a few points of
Rādhā-Govindanātha had composed a large book, our conclusions to the readers.
Vaiṣṇava-darśana, which is based on Acintya- “First of all, the Gauḍīya Vaiṣṇavas in this
bhedābheda-vāda, the ideas of both books being assembly pointed out that Śrī Nātha Mahāśaya
one and the same. Śrīla Ācārya Kesarī protested is not initiated into any Vaiṣṇava sampradāya.
against Vaiṣṇava-darśana in the Śrī Gauḍīya- Moreover, Gauḍīya Vaiṣṇavas have since Śrīman
patrikā (4th issue, 11th year, pgs 159–160). “The Mahāprabhu’s time considered themselves as
pure Gauḍīya Vaiṣṇava sampradāya, as followed belonging to the Madhva Gauḍīyas or the Śrī
and preached by Śrīman Mahāprabhu, is within Brahmā-Madhva-Gauḍīya sampradāya. The
the Madhva sampradāya. In my essay Acintya- chairman of the assembly affirmed, with the
bhedābheda (published in Gauḍīya-patrikā, consent of all the members present, that all
9th and 10th years), I have presented elaborate Gauḍīya Vaiṣṇavas belong to the Śrī Madhvācārya
evidence protesting against the book Acintya- sampradāya. Nātha Mahāśaya, however, rejects
bhedābheda-vāda by Śrī Vidyāvinoda. In the same this conception. This shows how ignorant he is of
essay I have also voiced my objections to Nātha the philosophical tradition. Vaiṣṇavas should not
Mahāśaya’s book Vaiṣṇava-darśana. The readers waste their time studying any book that attempts
will understand my protest by reading this essay. to contradict this truth.
Nowadays different assemblies are protesting “Secondly, the chairman affirmed that Śrīla
against Śrī Rādhā-Govindanātha as a result of this Baladeva Vidyābhūṣaṇa, the protector of the
essay being published. I hope that all the religious Gauḍīya Vaiṣṇava sampradāya, is greatly revered
bodies in India will speak out against this book.” by Gauḍīya Vaiṣṇavas. He is a genuine sevaka-
Śrīla Gurudeva wrote further on this subject ācārya of Śrīman Mahāprabhu and is acclaimed
matter. “We are happy to note that renowned the topmost philosophical scholar in the Śrī
gosvāmīs and bābājī mahārājas, etc., belonging Madhva-Gauḍīya sampradāya. There is not even
to ordinary Vaiṣṇava groups from Rādhā- a shadow of doubt in this regard. Nātha Mahāśaya

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does not accept Śrīla Baladeva Vidyābhūṣaṇa as lead to their total destruction. That is to say,
an ācārya of the Gauḍīya Vaiṣṇava sampradāya, they will fall forever from the realm of authentic
and is therefore a great offender at Śrīla Baladeva Gauḍīya Vaiṣṇavism. This assembly determined,
Vidyābhūṣaṇa’s lotus feet. following the previous mahājanas, that the
“The chairman’s third point is that the views Gauḍīya Vaiṣṇava community is accepted as a
expressed by Nātha Mahāśaya in connection legitimate part of the Brahmā-Madhva-Gauḍīya
with acintya-bhedābheda-vāda are irrelevant. sampradāya and that Nātha Mahāśaya’s
Consequently, if pure Vaiṣṇavas hear from or Vaiṣṇava-darśana is worthless, and should be
read his large book Vaiṣṇava-darśana, it will shunned by Śrī Gauḍīya Vaiṣṇavas.”

Śrīla Ācāryadeva in Assam

O n 21 May 1959, paramārādhya Śrīla

Ācāryadeva travelled from Śrī Dhāma
Navadvīpa to Śrī Goloka-gañja Gauḍīya Maṭha
in darśana through the ears, by hearing. That is
why the mantra is given through the ears at the
time of dīkṣā. Śrī gurudeva gives divya-jñāna,
in Assam, after receiving an urgent letter from transcendental knowledge, through the ears. All
Śrī Paramānanda dāsa Adhikārī (Śrī Palāśa our senses are instruments for our gratification,
Candraghūha) of Dhūbaḍī. The train was delayed and our eyes enable us to enjoy beauty. However,
for nearly twelve hours due to an accident at darśana of the deities is not meant to satisfy
Kaṭihāra Junction. Having heard the news of Śrī our sense of vision, but rather to remove to a far
Ācāryadeva’s arrival by telegram, the residents distant place our greed to enjoy with the eyes.
of the maṭha welcomed him at Goloka-gañja Instead of thinking ‘I am very blissfully having
railway station and respectfully accompanied darśana of the deities’, we should think, ‘The
him to the maṭha in the midst of saṅkīrtana deities will give me a merciful glance.’ It is with
with mṛdaṅga and karatālas. At the maṭha, the this attitude that we will achieve our supreme
renounced and householder devotees performed welfare. Bhagavān and His deity form are not
Śrī Ācāryadeva’s pūjā and āratī, and had darśana objects of sense perception. We cannot accept
of the exquisitely beautiful deities of Śrī Śrī Them through any of our senses, because
Guru-Gaurāṅga Rādhā-Vinoda-bihārījī. They whatever we accept through our senses is all
praised the devotee who had donated the deities, material and intended for our enjoyment. But Śrī
saying, “The unparalleled, transcendental beauty Bhagavān actually is the only enjoyer; we are all
of these deities is not to be found anywhere else meant to be enjoyed by Him. That means that we
in Assam.” are not the seer, but rather the one who is seen.”
Śrī Ācāryadeva addressed the assembled Śrīla Ācāryadeva then explained this subject
devotees saying, “One should not take darśana in a way that was easier to understand. “Suppose
of the deities with the eyes. Proper darśana is there is a ripe mango in front of us. The eyes can
through the ears. This is because darśana see it, the skin can touch it, the nose can smell
through the eyes is material and full of faults, so it and the tongue can taste it, but the ears have
there is always the possibility of delusion. There no connection with these four senses. Whatever
is much less possibility of error and delusion subject matter the ears comprehend is completely

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Śrīla Gurudeva’s new and unprecedented view,

“The ears comprehend words with and they unanimously agreed that they had never
which the other senses have no heard such a beautiful siddhānta before.
Śrī Ācāryadeva stayed at Goloka-gañja Maṭha
connection. That is why the for three days, and then went to Dhūbaḍī town
sad-guru gives transcendental with his associates, at Śrī Paramānanda dāsa
Adhikārī’s request. Śrī Paramānanda Prabhu’s
sound vibration, śabda-brahma, wife, Tāriṇī-devī, had left this world some time
in the ear of the bona fide before. Śrīla Ācāryadeva now supervised her
śrāddha-saṁskāra according to the sātvata
disciple. ... This is why, amongst vaiṣṇava-smṛti, Sat-kriyā-sāra-dīpikā. Śrī
all the senses, the ear is the most Sanat Kumāra Bhakti-śāstrī Bhāgavat-bhūṣaṇa
performed the priestly duties at this śrāddha
beneficial for us. ” ceremony, following Śrīla Gurudeva’s order.
Afterwards everyone was served mahā-prasāda.
beyond the perception of the remaining four The honourable Paramānanda Prabhu (Palāśa
knowledge-acquiring senses ( jñānendriyas). In Bābū) was very impressed with Śrīla Gurudeva’s
other words, in regard to that subject matter, these preaching, and repeatedly requested Śrīla
four senses are helpless and have no connection Gurudeva to establish a bhakti preaching centre
with it. The ears comprehend words with which the in Dhūbaḍī. For this purpose he offered his house
other senses have no connection. That is why the in the district of Vidyāpāḍā in Dhūbaḍī town, and
sad-guru gives transcendental sound vibration, also gave some money. He formally registered the
śabda-brahma, in the ear of the bona fide centre in Śrī Ācāryadeva’s name on 29 May 1959.
disciple, sat-śiṣya. Before giving śabda-brahma, After this, Śrīla Ācāryadeva travelled with his
gurudeva purifies the disciple with hari-kathā. associates to Amāyāpura by bus via Rangiyā.
Then he gives śabda-brahma in the form of śrī There he visited the homes of Śrī Kṛṣṇa Govinda
harināma and the dīkṣā-mantras. You should try dāsa Adhikārī, Śrīyuta Prāṇeśvara dāsa Adhikārī
to realize this essential truth. This is why, amongst (Saudāgara Prabhu) and Vāṇeśvara dāsa Adhikārī.
all the senses, the ear is the most beneficial for After preaching śuddhā-bhakti there he returned
us.” The whole audience was fascinated to hear to Śrī Uddhāraṇa Gauḍīya Maṭha, Chuṅchurā.

Installation of the deities at Pichladā Gauḍīya Maṭha

P   aramārādhyatama Śrīla Gurudeva

preached śuddha-bhakti extensively for
several years in Pichladā and in Assam, and the
near Pichladā pāda-pīṭha. A short time before
snāna-yātrā, he sent tridaṇḍī-svāmī Śrīmad
Bhaktivedānta Paramārthī Mahārāja with a few
faithful people in the area repeatedly requested brahmacārīs to arrange for the installation of
him to establish a Śrī Vedānta Samiti preaching the deities. He himself arrived in Pichladā village
centre there. Moved by their strong insistence, with many of his sannyāsīs and brahmacārīs.
Śrīla Gurudeva agreed to open a preaching centre Tridaṇḍī-svāmī Śrīmad Bhaktivedānta

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Trivikrama Mahārāja also reached Pichladā one the temple. After the abhiṣeka, while the atmos­
day before Snāna-pūrṇimā. phere was resounding with the transcendental
Śrī Pichladā Gauḍīya Maṭha was established sounds of the saṅkīrtana-yajña and the recitation
on Śrī Jagannātha-deva’s Snāna-pūrṇimā, 20 June of the Vedas and other scriptures, the deities
1959 and the deities of Śrī Śrī Guru, Nityānanda- were taken to the altar. Śrīla Ācāryadeva himself
Gaurāṅga and Rādhā-Vinoda-bihārījī were also performed the consecration of the deities with
installed on that day. Vedic mantras. Afterwards the altar doors opened
On the day of the installation, after early and thousands of assembled faithful people took
morning kīrtana and adhivāsa-kīrtana (kīrtana Their darśana accompanied by loud jaya-dhvani.
before a ceremony starts), the temple and After pūjā-arcana and bhoga-āratī, supremely
maṭha premises were decorated with mango delicious mahā-prasāda was distributed to about
leaves, flower garlands, flags, banners and other five thousand faithful people.
auspicious items. In accordance with the rules of After evening āratī and tulasī-parikramā,
Hari-bhakti-vilāsa, twelve banana trees, twelve there was a large assembly at which Śrīmad
pipal trees and twelve gūlara (wild fig) trees were Bhaktivedānta Paramārthī Mahārāja, Śrīmad
placed on the four sides of the temple. Twelve Bhaktivedānta Trivikrama Mahārāja and others
water pots marked with svastikas were placed in spoke. After that, Śrī Ācāryadeva lectured
front of the banana trees, and mango leaves and vigorously for two hours. His very substantial
coconuts were placed on top of the water pots. discourse was filled with siddhānta concerning
Another five water pots were filled with sacred the deity and the maṭha and temples. He talked
water that had been collected from a holy river about the situation in modern India and about
some distance away with nagara-saṅkīrtana and the village of Pichladā and its residents. He also
a band party. These five pots were placed in the spoke about śrī vigraha-tattva, explaining what
bathing chamber, or snāna-maṇḍapa, of Śrī Śrī a maṭha actually is and how the maṭha-mandira
Rādhā-Vinoda-bihārījī. is factually beyond the three modes of material
After the arrival of the deities on the altar of nature. He went on to discuss personalism
the snāna-maṇḍapa, the priests performed mahā- (sākāra-vāda) and impersonalism (nirākāra-
abhiṣeka of Śrī Śālagrāma Śila (the representative vāda); Christianity’s personalism, impersonalism
form of Śrī Śrī Gaura-Nityānanda) with milk, and fruitive mentality (karma-vāda); Islam’s
yoghurt, ghee, honey, sugar and one hundred and personalism and impersonalism; Buddhist
eight pots of fragrant water sanctified by mantras. and Jain personalism; and Ācārya Śaṅkara’s
During the abhiṣeka the sound of the kīrtana with personalism and impersonalism. He then made
mṛdaṅga and karatālas mixed with the sound a critical study of different Indian doctrines and
of conch shells, the jaya-dhvani and the ladies sects, including the personalism–impersonalism
ululating reverberated in every direction. At the of Haṅkaradeva of Assam, and the impersonalism
same time, prasthānatraya (i.e., Veda, Upaniṣad, of Kabīr, Nānak and others. After that he talked
Viṣṇu-sahasra-nāma, Śrīmad-Bhāgavatam, about the progressive development of atheistic
Gopāla-sahasra-nāma and Śrīmad Bhagavad- society in India, the necessity for maṭhas and
gītā) were recited with loud voices on all sides of temples, and other subjects.

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“
given birth to atheism in our country. The doctrine
Dharma does not have a that the Lord has no form, no character, no quality
supreme place in the present and no power is completely false and imaginary. It
is also the origin of the Buddhists’ voidism (śūnya-
independent India. Adharma is vāda), or atheism, which is opposed to the Vedas.
manifest under the cover of This philosophy is completely contradicted by the
Vedas and by all other śāstras, which consistently
people’s indifference to dharma. acknowledge the Lord’s eternal form, or svarūpa.
As a result, an indescribable To acknowledge this is theism. Persons who do
not accept the eternal form of Bhagavān are
violent dance of immorality, atheists.” The audience was very impressed by
licentiousness and bad thought is his lecture, which was full of deep siddhānta and

”
logic, supported by proofs from śāstras.
running rampant in our country. At this ceremony, Śrī Sudāma Sakhā Brahmacārī
became a special object of mercy because of his
Śrīla Gurudeva said, “Dharma does not have efforts in collecting ornaments, clothes, pots and
a supreme place in the present independent other items in Navadvīpa-dhāma and Kolkata
India. Adharma is manifest under the cover of and bringing them to Pichladā, and for his great
people’s indifference to dharma. As a result, endeavour in other services for the installation
an indescribable violent dance of immorality, of the deities. The pious Śrī Prabodhacandra
licentiousness and bad thought is running Paṇḍyā Mahāśaya from Kāśimpura district
rampant in our country. donated the Śrī Śrī Rādhā-Vinoda-bihārī deities
“Nowadays, under the guise of communism, we and Their siṁhāsana and covered most of the
see very forceful efforts to drag elevated people festival expenses. He deserves appreciation for
down and make them equal to inferior people. this service and is the special object of the mercy
However, nowhere do we see any corresponding of the Śrī Gauḍīya Vedānta Samiti. The Samiti is
effort to elevate inferior people so they become grateful to the honourable Śrī Gajendra-mokṣaṇa
equal to the superior class. This trend is clearly dāsa Adhikārī for donating the deity of Śrīman
visible in all fields, such as politics, social Mahāprabhu and for rice and other items for the
movements, economics and education. festival. He provided almost forty maund (about
“India is a pure and religious land, which sixteen hundred kilograms) of rice ever year for
is why Gītā calls the great battlefield dharma- the Śrī Dhāma Navadvīpa parikramā. His ideal
kṣetra, the field of religion. In our country we service is praiseworthy in all respects. Above
can see many impersonal religious societies. In all, Śrī Govinda dāsa Adhikārī of Pichladā is an
reality impersonalists cannot at all abandon the object of mercy for his endeavour with his life,
ideology of personalism. They want to absorb wealth and intelligence to establish the maṭha.
themselves in an imaginary impersonal meditation The endeavours and service of Śrī Kokila Rakṣita,
while keeping a personal form in the centre. It is Śrī Govinda dāsa, Nirāpada Māiti and Śrī Murārī
this imaginary, impersonal meditation which has Mohana are also specially notable.

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A philosophical assembly in Keśavapura

Ś rī Ayodhyānātha dāsa Adhikārī, from

Keśavapura village in the Medinīpura district,
was a one-pointed Vaiṣṇava, initiated by Śrī
villagers’ side. Śrī Ayodhyānātha went to Śrīla
Ācārya Kesarī’s lotus feet in Chuṅchurā Maṭha
and in a very moving voice repeatedly requested
Gauḍīya Vedānta Samiti’s founder-ācārya and him to take part in the assembly. “If you do not
president. Although he took birth in a lower- go there and refute the arguments of the opposite
class poor family, he had firm faith in Śrīman side,” he said, “it will be impossible for me to stay
Mahāprabhu’s pure bhakti-dharma. He was a in that village. They will simply throw me out.”
gṛhastha Vaiṣṇava, yet he regularly performed Before this occurrence, it had been decided
arcana-pūjāna and sādhana-bhajana. He always that Śrīla Ācāryadeva would go to Pichladā for the
abstained from eating meat and fish, from smoking, installation of the deities, which was to take place at
from illicit association with women and so on. the same time as the assembly in Keśavapura. But
One year previously, in 1958, some important when Śrīla Gurudeva heard Śrī Ayodhyānātha’s
people in the village were collecting donations distress-filled prayers, he decided to go to
for the public worship of Śītalā Mātā which was Keśavapura with Śrīpāda Trivikrama Mahārāja
to take place in his village, and they insisted that and other leading sannyāsīs and brahmacārīs.
Śrī Ayodhyānātha dāsa Adhikārī donate two In the assembly, the smārta paṇḍitas raised
rupees for the pūjā. Śrī Ayodhyānātha, however, this objection on behalf of the villagers: “Demigod
very politely replied, “We are initiated into the worship is described in our Indian scriptures and
Gauḍīya vaiṣṇava-dharma proclaimed by Śrīman has been going on since ancient times. We find
Mahāprabhu, and we are fully under the shelter many proofs of this in the Skanda and Padma
of Śrī Gauḍīya Vedānta Samiti. Pure devotees are Purāṇas. The worship of Kātyāyanī, Yogamāyā,
not allowed to perform demigod worship, which Durgā, Kālī, Śiva and others is even seen in
is prohibited in Gītā and other scriptures. For Śrīmad-Bhāgavatam, so why do Vaiṣṇavas not
this reason, I am unable to give any donation for worship demigods?”
this pūjā.” The villagers became disturbed when On paramārādhya Śrīla Gurudeva’s order,
they heard this, and they said, “Demigod worship Śrīmad Bhaktivedānta Trivikrama Mahārāja
has been going on since ancient times, and the replied first. He used evidence from Śrīmad-
scriptures confirm this. Let’s call an assembly, Bhāgavatam, Gītā and other śāstras to show that
and when we have heard the arguments on both the results of demigod worship are temporary.
sides, we will decide whether demigod worship is Materialistic people worship demigods to fulfil
proper or not.” It was agreed to call an assembly in different material desires. However, all the results
the coming month of Śrāvaṇa (July–August), but are of a temporary nature. Indeed, even those
severe floods prevented this from taking place. who have attained Svarga will fall down again
During the month of Śrāvaṇa in the following to the material world after enjoying the results
year, 1959, a philosophical assembly was of their pious activities. Vaiṣṇavas, however, are
arranged in Keśavapura village and eminent exclusively devoted to śrī kṛṣṇa-bhajana and do
smārta paṇḍitas were called to support the not have any material desires in their hearts.

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After this, Śrīla Ācāryadeva explained very Vaiṣṇavas. The performance of demigod worship
clearly that Śrī Ayodhyānātha had not done any­ is considered to be an offence to the holy name.
thing wrong. On the contrary, all śāstras approve Statements from śāstra are even cited in Sat-
of his action. “If the gopīs were worshipping kriyā-sāra-dīpikā prohibiting one-pointed
Kātyāyanī, then why did Śrī Kṛṣṇa have to come Vaiṣṇavas from performing demigod worship.”
personally to give the benediction? The reason When the opposite side heard Śrīla Gurudeva’s
is that Kṛṣṇa and His svarūpa-śakti Yogamāyā vigorous lecture, they became speechless.
(Kātyāyanī) are non-different: śakti-śaktimator The next day, another religious assembly was
abhedaḥ. Therefore, in this case, kātyāyanī-pūjā arranged on the village school premises. There
is the same as the pūjā of Śrī Kṛṣṇa. Śrī Kṛṣṇa Śrīla Ācāryadeva emphasized the importance
Himself put an end to the worship of Indra and of leading a religious life and said that the only
other demigods, and He also says in the Gītā, yānti duty of human beings is to devout themselves to
deva-vratā devān pitṝn yānti pitṛ-vratāḥ (9.25) spiritual life. A life devoid of spiritual practices is
and kāmais tais tair hṛta-jñānāḥ prapadyante simply animal life. The main religion in Kali-yuga
’nya-devatāḥ (7.20). Evidence that the results of is the chanting of Bhagavān’s names. Kīrtana of
demigod worship are temporary is also found Bhagavān’s names and hearing hari-kathā, in
in Padma Purāṇa  : yas tu nārāyaṇaṁ devaṁ accordance with Vaiṣṇava etiquette, are the only
brahma-rudrādi-daivataiḥ / samatvenaiva vīkṣeta means to make human life successful.
sa pāṣaṇḍī bhaved dhruvam. The demigods cannot After preaching śuddha-bhakti in this way,
relieve us from the vicious circle of birth and death through a comparative study of different subject
nor can they give us kṛṣṇa-bhakti. matters, Śrīla Gurudeva and his party returned to
“The second point is that in Padma Purāṇa Śrī Uddhāraṇa Gauḍīya Maṭha in Chuṅchurā.
demigod worship is prohibited for one-pointed

Śrīla Bhaktivinoda Ṭhākura’s disappearance festival in Chuṅchurā

O n 6 July 1959, the disappearance day of

Śrīla Saccidānanda Bhaktivinoda Ṭhākura
was celebrated in Śrī Uddhāraṇa Gauḍīya Maṭha
performed at noon, after arcana-pūjā of the
deities and offering of rāja-bhoga. After that
wonderful delicious mahā-prasāda was served
with hearing (śravaṇa) and chanting (kīrtana). to the assembled devotees.
Śrīla Bhaktivinoda Ṭhākura is the best of the In the religious assembly in the evening,
followers of Śrī Svarūpa Dāmodara and Śrī Rūpa Śrīla Guru Mahārāja said in his lecture, “Today
Gosvāmī and is non-different from śrī gaura- is the disappearance day of gaura-śakti
śakti Śrī Gadādhara. Kīrtana started from early Saccidānanda Bhaktivinoda Ṭhākura and of
morning with songs glorifying Śrī Hari, Guru gaura-śakti Gadādhara Paṇḍita Gosvāmī. Both
and Vaiṣṇavas and the mahājanas’ songs of mahāpuruṣas appeared in this world to fulfil the
viraha, separation. Later there was a discussion innermost desire (mano-’bhīṣṭa sevā) of Śrīman
of Śrī Bhaktivinoda Ṭhākura’s transcendental Mahāprabhu. After completing this sevā, they
character, the significance of his appearance entered nitya-līlā on this day. This auspicious day
in the present age and other subjects. Āratī was comes every year to shower us with mercy and to

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demonstrate the supremacy of vipralambha-rasa. restless and abandons this manifest līlā. Situated
Although Śrī Vṛṣabhānu-nandinī is insulted and in her eternally perfected form (nitya-siddha-
abused in hundreds and hundreds of ways, She deha) she enters Śrī Śrī Rādhā-Govinda’s midday
does not abandon Śrī Kṛṣṇa’s vipralambha-sevā. pastimes. Saccidānanda Vinoda-vāṇī-vaibhava
This sacred day auspiciously arrives every year to (Bhaktivinoda Ṭhākura) appointed Śrī Rādhā’s
teach us devotion to the service of Śrī Śrī Rādhā- Nayana Maṇi Śuddhā-sarasvatī (Bhaktisiddhānta
Govinda, and so that we can reject the association Sarasvatī Ṭhākura) as a preacher established in
of people who are unfavourable to the happiness siddhānta, to verify the supremacy of audārya-
enjoyed by Śrī Śrī Rādhā-Govinda in Their meeting. mādhurya-rasa. This is the special mystery of
Hence, this day is called the adhivāsa-tithi (the this day.”
eve before a function begins) of the ratha-yātrā A huge assembly was held at 5 p.m. on
of Śrī Nīlācalanātha, who is non-different from the same day. A picture of Śrīla Bhaktivinoda
Śrī Vrajendra-nandana Śrī Kṛṣṇa. Ṭhākura was seated on a beautiful siṁhāsana.
”Śrī Jagannātha-deva’s dhāma, Nīlācala, is Afterwards, there was kīrtana with prayers to
called Mathurā or Dvārakā, and Sundarācala śrī guru, Śrī Godruma-candra-bhajanopadeśa
(Guṇḍicā) is known as Vṛndāvana. Nīlācala (Instructions for Worshipping Śrī Caitanya, the
is full of aiśvarya and Sundarācala is full of Moon of Godrumadvīpa, by Śrīla Bhaktivinoda
mādhurya. Śrī Kṛṣṇa desires to leave Nīlācala Ṭhākura) and Vaiṣṇavas’ songs of separation
and go to Sundarācala (Vṛndāvana) to meet the (viraha). The assembly started after the arrival
gopīs. When He proceeds to Vṛndāvana, Rukmiṇī of paramārādhyatama Śrīla Ācāryadeva. On
and other Lakṣmīs try their level best to prevent his instruction the brahmacārīs, tridaṇḍī-svāmī
Him from going there. Seeing this, Kamala Bhaktivedānta Vāmana Mahārāja and finally
Mañjarī, who takes the side of Śrīmatī Rādhikā – Śrīla Ācāryadeva himself gave lectures filled
the shelter of the pure rasa of magnanimity with beautiful siddhānta and deep philosophical
(audārya) and sweetness (mādhurya) – becomes truths.

Śrī Jagannātha-deva’s ratha-yātrā

O n 6–17 July 1959, the śrī ratha-yātrā festival

was celebrated grandly for twelve days at
Śrī Uddhāraṇa Gauḍīya Maṭha. Śrī Jagannāthajī
Faithful people offered bhoga to Śrī Jagannātha
on the street, and the pujārī then distributed it to
the crowd. It was wonderful to see how eager the
ascended a beautifully decorated chariot and was people were to have darśana of Śrī Jagannātha
brought to Guṇḍicā Mandira (Śrī Śyāmasundara and to take His prasāda. The whole atmosphere
temple) accompanied by a royal nagara- resounded with Śrī Jagannātha’s jaya-dhvani.
saṅkīrtana. Even the stony hearts of the atheists Sometimes the chariot stopped for awhile, and
melted when they heard the kīrtana, which was sometimes it went on slowly, until it finally reached
filled with deep affection for Śrī Jagannātha-deva, Śrī Śyāmasundara temple, where Śrī Jagannātha-
and saw the devotees dancing along the road. Many deva stayed for nine days, sporting in Vṛndāvana.
people crowded the street to take darśana of Śrī On the day of śrī guṇḍicā-mārjana and herā-
Jagannātha-deva and to pull the rope of His chariot. pañcamī, Śrīmad Bhaktivedānta Trivikrama

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Mahārāja read from Śrī Caitanya-caritāmṛta at There is a special meaning of herā-pañcamī.

Śrī Guṇḍicā (Śrī Śyāmasundara temple). At the The day after Śrī Jagannātha’s departure‚ Śrī
maṭha, Śrīmad Bhaktivedānta Vāmana Mahārāja Lakṣmījī is eagerly waiting for her Lord to
read about ratha-yātrā from Śrī Caitanya- return, and when He does not return after four
caritāmṛta. They also gave lectures illustrated days, she becomes very anxious. In an angry and
with slides on śrī gaura-līlā and śrī kṛṣṇa- sulky mood she climbs her beautifully decorated
līlā. Beginning on the ratha-yātrā day, Śrīla chariot and goes searching for Śrī Jagannāthajī
Ācāryadeva gave a series of discourses filled in the night with her maidservants. Somehow she
with many different instructions and siddhāntas. reaches Vṛndāvana, and there she quarrels with
He spoke on Śrī Caitanya-caritāmṛta for four Śrī Kṛṣṇa and His beloved gopīs and makes Him
days, and spent another four days on Śrīmad- promise that He will return quickly. After that
Bhāgavatam. Here is a summary of the essence she returns to Nīlācala temple. Herā means ‘to
of his talks. search’, and because this pastime takes place on
On snāna-yātrā day a very festive mahābhiṣeka the fifth day (Pañcamī) it is called herā-pañcamī.
of Śrī Jagannātha, Baladeva and Subhadrā-devī One day before the ratha-yātrā the Guṇḍicā
is performed according to rules and regulations. temple is washed clean so that Śrī Jagannātha,
Brahmā and all the other demigods participate in Baladeva and Subhadrā can reside there happily.
this ceremony without being seen. Afterwards, the The temple is first swept to remove dust and
curtain of the Jagannātha temple is closed and stones, and then it is washed with water and
there is no darśana for fifteen days, because Śrī wiped dry with cloths. Śrīman Mahāprabhu also
Jagannātha becomes sick from bathing too much. used to clean Śrī Guṇḍicā temple together with
This period is called anavasara, and Lakṣmījī His associates while performing hari-saṅkīrtana.
serves Him alone at that time. During that period, The purpose of this pastime is to wash and dust
Śrī Caitanya Mahāprabhu, the embodiment of one’s heart, which should become like a spotless
vipralambha-rasa, used to go to Ālālanātha, temple fit for the Supreme Lord. He will never
because He was so restless in separation from live in the heart of a devotee who still has desires
Jagannātha. After anavasara, on the second day of for material enjoyment, heavenly happiness and
śukla-pakṣa, the waxing moon, from the day after liberation. This is one of the main aspects of the
the dark moon till the full moon, Śrī Jagannātha, śrī ratha-yātrā festival.
Baladeva and Subhadrā ascend three different Ordinary people cannot easily understand
chariots and start their journey for Sundarācala the meaning of the ratha-yātrā celebration.
(Guṇḍicā). But Śrī Jagannātha-deva does not tell His However, the śrī rūpānuga Gauḍīya Vaiṣṇavas’
wife Lakṣmījī that He is going to Vṛndāvana. After understanding of this subject matter is full
sporting for nine days in Vṛndāvana (Sundarācala), of excellent siddhānta. They are very dear to
He returns to Śrī Mandira in Nīlācala. Going to Śrī Śacīnandana Gaurahari, who is Himself
Sundarācala is called ratha-yātrā, the day they resplendent with the moods and lustre of Śrīmatī
come back from there is called the return yātrā, Rādhikā. The vraja-ramaṇīs were in deep distress
and the fifth day from the beginning of the ratha- because of separation from Kṛṣṇa after He left
yātrā is called herā-pañcamī. for Mathurā. While they were taking their beloved

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“As long as attachment for

Kṛṣṇa from Kurukṣetra (Dvārakā) to Śrī Dhāma
Vṛndāvana, they thought, “sei ta’ parāṇa-nātha
pāinu, yāhā lāgi' madana-dahane jhuri' genu – the material world is strong in
today we are meeting with our beloved
prāṇanātha, after suffering for a long time in
the heart, then there can be no
separation from Him” (Śrī Caitanya-caritāmṛta, attraction or taste for darśana of
Madhya-līlā 13.113). The vraja-ramaṇīs are
doing this only to serve and please Kṛṣṇa, not for
transcendental Jagannātha. The
their own happiness. Those who have not realized main object of ratha-yātrā is to
this deep understanding of the śrī rūpānuga
Gauḍīya Vaiṣṇavas are not qualified to participate
engage the whole world in the
in this great ceremony. They cannot serve Śrī
Jagannātha because they are attached to material
service of Śrī Jagannātha. ”
enjoyment. As long as attachment for the material Śrī Gaurahari, who is non-different from Śrī
world is strong in the heart, then there can be no Vrajendra-nandana, instructed the whole world by
attraction or taste for darśana of transcendental performing the pastime of cleansing Śrī Guṇḍicā
Jagannātha. The main object of ratha-yātrā is with His associates. Śrī Gauḍīya Vedānta Samiti
to engage the whole world in the service of Śrī organizes this festival every year to give everyone
Jagannātha. a golden opportunity to participate.

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Celebration of Śrī Janmāṣṭamī and Śrī Nandotsava at

Śrī Keśavajī Gauḍīya Maṭha, Mathurā

1 959 was a particularly noteworthy year

for Śrī Keśavajī Gauḍīya Maṭha, as
paramārādhya Śrīla Gurudeva, the Samiti’s
established that Kṛṣṇa is the non-dual Supreme
Absolute Truth (advaya-jñāna para-tattva): ete
cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam
founder-ācārya, arrived there with some disciples (Śrīmad-Bhāgavatam 1.3.28), aho bhāgyam aho
a week before Janmāṣṭamī. This year, the servants bhāgyaṁ nanda-gopa-vrajaukasām / yan-mitraṁ
of the maṭha enthusiastically observed Śrī paramānandaṁ pūrṇaṁ brahma sanātanam
Janmāṣṭamī by fasting for the whole day, performing (Śrīmad-Bhāgavatam 10.14.32), īśvaraḥ paramaḥ
saṅkīrtana, reading Śrīmad-Bhāgavatam, offering kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ / anādir ādir
bhoga and so on. At midnight the deities’ abhiṣeka govindaḥ sarva-kāraṇa-kāraṇam (Brahma-
was performed with saṅkīrtana, the blowing of saṁhita 5.1) and mattaḥ parataraṁ nānyat
conch shells and the jaya-dhvani of thousands of kiñcid asti dhanañjaya (Bhagavad-gītā 7.7).
faithful people. That evening Śrīla Ācāryadeva gave Apart from this, he also established the distinctive
a deep philosophical lecture filled with scriptural characteristics of Śrī Yaśodā-nandana in relation
conclusions. By quoting the following verses, he to Śrī Devakī-nandana.

Observing kārtika-vrata in Śrī Devānanda Gauḍīya Maṭha

A ll the maṭhas under the jurisdiction of Śrī

Gauḍīya Vedānta Samiti observed kārtika-
vrata, dāmodara-vrata and niyama-sevā
During śrī dāmodara-vrata, Chidghanānanda
Brahmacārī gave discourses on Śrī Caitanya-
caritāmṛta every morning; in the evenings
from 16 October to 15 November 1959. This tridaṇḍi-svāmī Śrī Bhaktivedānta Trivikrama
year, kārtika-vrata was celebrated with special Mahārāja explained the Nimi-Navayogendra
festivities and great enthusiasm because of the dialogue in Śrīmad-Bhāgavatam. In the
presence of paramārādhya Śrīla Gurudeva afternoons, from 3–5 p.m., paramārādhya oṁ
himself. For the whole month, everyone observed viṣṇupāda aṣṭottara-śata Śrī Śrīmad Bhakti
the many regular, distinctive aspects of this Prajñāna Keśava Gosvāmī Mahārāja himself gave
great vrata, such as śrī maṅgala-āratī, morning elaborate commentaries on Vedānta-darśana and
kīrtana, reading from Śrī Caitanya-caritāmṛta, Govinda-bhāṣya. He completed explanations up
reading from Brahma-sūtra (or Vedānta-sūtra), to the first and second lines of the eleventh sūtra
tulasī-parikramā, āhnika and other duties, of the first chapter of Govinda-bhāṣya.
discussions of bhakti literature, bhoga-āratī, During his discourse, Śrīla Gurudeva
iṣṭagoṣṭhī, mahā-prasāda sevā, sandhyā-āratī summarized eight other authentic commentaries
and so forth. The devotees also followed ideals on Vedānta and established the supremacy of the
such as moderation in eating and drinking, Govinda-bhāṣya among them. He read regularly
sleeping on the floor and taking prasāda on leaf from the commentaries of Śrī Śaṅkara, Bhāskara,
plates instead of metal plates. Rāmānuja, Madhva, Vijñāna Bhikṣu, Vallabha and

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Nimbāditya, as well as from gauḍīya vedānta- the five hundred and fifty aphorisms of Vedānta-
ācārya Śrī Baladeva Vidyābhūṣaṇa’s Śrī Govinda- sūtra. Rather, it is only Śrī Vrajendra-nandana
bhāṣya. Śrīla Ācāryadeva also emphasized Govinda who is established, along with His prema-
mahā-mahopādhyāya Śrīyuta Haridāsa mayī bhakti, in Vedānta-sūtra’s aphorisms:
Siddhānta-vāgīśa Mahāśaya’s Bhāgavat-bhāṣya ānandamayo ’bhyāsāt, api saṁrādhane
at many points in the discussion. Along with the pratyakṣānumānābhyām, etc. Finally, harināma-
sannyāsīs and brahmacārīs from the Samiti, saṅkīrtana is clearly specified by the aphorism
educated, respected and eminent scholars from anāvṛttiḥ śabdād anāvṛttiḥ śabdāt, and this is
Śrī Navadvīpa-dhāma were also present in the made clearer still by the confirmation of harer
audience during the discourse on Govinda- nāma harer nāma harer nāmaiva kevalam
bhāṣya. Among them were Śrī Kumuda Kamala and Śrī Caitanya Mahāprabhu’s words paraṁ
Nāga (BA, BL), Śrī Mākhana Lāl Sāhā (BA, assis­ vijayate śrī-kṛṣṇa-saṅkīrtanam.
tant headmaster of Navadvīpa Śikṣā-mandira), Vedānta-sūtra establishes that advaya-
paṇḍita Śrīyuta Navīna-candra Cakravartī (smṛti- jñāna para-tattva Śrī Kṛṣṇa and His śakti
vyākaraṇa-tīrtha) and Śrī Vardākānta Datta Śrīmatī Rādhikā are non-different, and thus
worth mentioning. The respectable Varadā Bābū, a clearly indicates the worship of Śrī Yugala. The
great scholar of Śrī Śaṅkarācārya’s kevalādvaita- Upaniṣads show that para-tattva can never be
vāda, was also present as an opponent, and this nirviśeṣa, niḥśaktik, arūpa and nirguṇa, without
gave the audience a rare opportunity to hear a transcendental qualities. Taittirīya Upaniṣad (3.1)
comparative discussion on Govinda-bhāṣya by states: “yato vā imāni bhūtāni jāyante, yena
Śrīla Ācāryadeva. jātāni jīvanti, yat prayanty abhisaṁviśanti, tad
Even after the completion of śrī dāmodara- vijijñāsasva tad brahma – One should know that
vrata, the study of Govinda-bhāṣya continued brahma is He from whom all living beings are born,
for another five days, due to the special request by whose power they remain alive, and into whom
of the elderly Varadā Bābū and Śrī Kumuda they enter at the end. He is the one about whom you
Kamala Nāga. During these last days there was an should inquire, He is brahma.” In this verse three
elaborate and detailed discussion of aphorisms cases are used, namely the ablative case (apādāna),
such as athāto brahma-jijñāsā, janmādy asya the instrumental case (karaṇa) and the locative
yataḥ and śāstra-yonitvāt. While explaining case (adhikaraṇa). How, then, can brahma be
these sūtras, Śrīla Ācāryadeva specifically impersonal, without potencies or form?17
established Śrī Bhagavān’s name, form, qualities Śrīla Gurudeva’s explanation of all these
and pastimes and at the same time used logic and subject matters was ever-fresh and very
scriptural evidence to refute Śaṅkarācārya’s view remarkable. On the last day, Varadā Bābū said,
that brahma is nirviśeṣa (without personality), “People would benefit if the reading of Govinda-
niḥśaktik (without power), arūpa (formless) and bhāṣya continued for another few days. I have
nirguṇa (without attributes). He also established never before heard such a beautiful discussion
that bhakti, not jñāna or mukti, is the subject on Vedānta in my Navadvīpa town.” Śrīla
matter expounded in Vedānta-sūtra. The words 17 Editor: for more clarity regarding this verse, see Jaiva-
jñāna and mukti are not mentioned anywhere in dharma, Chapter 18

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“Fully mature bhakti,

which is the fruit of observing
cāturmāsya-vrata, will not develop
if one only honours ūrjā-vrata
and not the full four months.
In fact, this negligence actually
reveals disrespect for cāturmāsya-
vrata. Śrī Caitanya Mahāprabhu
and His associates observed
cāturmāsya-vrata with great
conviction and devotion, and in this
way they instructed sādhakas in the
whole Vaiṣṇava community as to

Observing cāturmāsya-vrata
the means of attaining bhakti. ”
Ācāryadeva jokingly told him, “If you faithfully Vaiṣṇava community as to the means of attaining
hear Govinda-bhāṣya for another few days, then bhakti. Only those who do not generally accept
you can become liberated from Ācārya Śaṅkara’s difficulties in their performance of service to
advaita philosophy.” Hearing this, Varadā Bābū Śrī Hari or who are averse to renunciation will
laughingly agreed. abandon cāturmāsya-vrata as a whole and have
On the first day of ūrjā-vrata Śrīla Ācāryadeva faith only in kārtika-vrata.
instructed the audience as follows. “Kārtika-vrata “What to speak of only observing kārtika-
niyama-sevā is a part of cāturmāsya-vrata. Fully vrata, nowadays people in modern pseudo-
mature bhakti, which is the fruit of observing devotional sects (apasampradāyas) do not even
cāturmāsya-vrata, will not develop if one only do that. Under the pretext of dharma, the purpose
honours ūrjā-vrata and not the full four months. of life for such people is eating, sleeping and
In fact, this negligence actually reveals disrespect sexual enjoyment. The phrase from śāstra, tapo-
for cāturmāsya-vrata. Śrī Caitanya Mahāprabhu veśopajīvinaḥ 18, refers to these kinds of people.
and His associates observed cāturmāsya-vrata
18 Editor: “Earning their living by shows of austerity
with great conviction and devotion, and in this and by dressing as mendicants” (Śrīmad-Bhāgavatam
way they instructed sādhakas in the whole 12.3.38).

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

They do not respect Śrīman Mahāprabhu’s observed by the followers of every religion, and
teaching in Śrī Caitanya-caritāmṛta (Antya-līlā also by karmīs, jñānīs, tapasvīs and all other
6.236), ‘bhāla nā khāibe āra bhāla nā paribe – classes of people. Even the sampradāyas of
do not eat very palatable food and do not dress Śaṅkara, the smārtas and others observe this
opulently.’ These people are counted among vrata. All kinds of sādhakas have observed
inferior and undisciplined sampradāyas, insofar kārtika-vrata since ancient times, because it is
as they also deviate from the glorious statement, a principal part of the cāturmāsya-vrata. Śrī
‘mahāprabhura bhakta-gaṇera vairāgya Gauḍīya Vedānta Samiti instructs and encourages
pradhāna – renunciation is the basic principle their followers to observe this vrata fully. Those
of Śrī Caitanya Mahāprabhu’s devotees’ (Śrī who are following Gauḍīya Vedānta Samiti are
Caitanya-caritāmṛta, Antya-līlā 6.220). well versed in this subject matter and will
“It is not that the observance of cāturmāsya- remember this even in the future.”
vrata is only meant for Vaiṣṇavas. It should be

Śrīla Prabhupāda’s viraha-utsava in Chuṅchurā Maṭha

A ll the maṭhas under the jurisdiction of Śrī

Gauḍīya Vedānta Samiti celebrated Śrīla
Prabhupāda’s disappearance day (viraha-utsava)
day we place special emphasis on hari-kathā.
Śrīla Prabhupāda Siddhānta Sarasvatī was
hari-kīrtana personified. Those who had his
lavishly in December 1959. With great faith it was association definitely experienced this. During
celebrated in Śrī Dhāma Navadvīpa, Mathurā, his discourses it seemed as if he was speaking
Goloka-gañja and other maṭhas. with thousands of mouths, not just one. We
Paramārādhya Śrīla Ācāryadeva was count twenty-four hours as one day, but in
personally present at Śrī Uddhāraṇa Gauḍīya Śrīla Prabhupāda’s hari-kathā one day would
Maṭha in Chuṅchurā, so the disappearance day be converted into a thousand days. There are
was celebrated there with special devotion. After no words to describe the bliss he experienced
the lecture and kīrtana, the manager of the maṭha, when he spoke bhagavad-kīrtana. Generally
tridaṇḍi-svāmī Bhaktivedānta Vāmana Mahārāja, people leave aside all other duties and become
strongly requested to the maṭha devotees and Śrī enraptured in mundane occupations, such as
Samiti’s initiated devotees to first offer puṣpāñjali eating and sleeping, because that is the only
at paramārādhya Śrīla Gurudeva’s lotus feet and time they feel happy. They do not understand
then at Śrīla Prabhupāda’s lotus feet. After that, that there are other, superior types of happiness.
āratī of Śrīla Prabhupāda’s picture (paṭa-vigraha) Śrīla Prabhupāda gave up eating and sleeping
was performed with the āratī-kīrtana composed for engaging in hari-kathā kīrtana, because that
by Śrīla Gurupāda-padma. In the evening assembly is how he gained the greatest pleasure.”
Śrīmad Bhaktivedānta Vāmana Mahārāja read Śrīla Ācāryadeva discussed various topics in
Śrīla Prabhupāda’s collection of letters, essays specific connection with Prabhupāda’s teachings.
and instructions from Gauḍīya-patrikā. He talked about ignorance and māyā and about
In his lecture, Śrīla Ācāryadeva gave very ancient and modern views on impersonalism. He
useful instructions. “Every year on this special pointed out that history and the Ultimate Truth

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(tattva-vastu) are not the same, and discussed para-tattva – brahma, Paramātmā and Bhagavān.
Śrīla Sarasvatī Ṭhākura’s contribution to the He showed that only theism (īśvara-vāda) can
living entities’ welfare. He also talked about control māyā, and he also spoke about the
the difference between various philosophical inconceivable, all-powerful Śrī Kṛṣṇa, Svayam
views, the oneness of para-tattva and so forth. Bhagavān Śrī Kṛṣṇa’s inconceivable pastimes,
In addition to this he expressed deep thoughts, the eternality of Śrī Kṛṣṇa’s pastimes, the jīvas’
full of profound truths, on the three features of eternality and other subject matters.

Sixty-two lectures of Śrī Ācārya Kesarī in sixty-six days

O n 19 April 1960, Śrīla Ācārya Kesarī

went with a preaching party and visited
about thirty villages in Medinīpura and Caubīsa
Śrīla Ācārya Kesarī was obliged to return to Śrī
Uddhāraṇa Gauḍīya Maṭha, Chuṅchurā, together
with the preaching party.
Paraganā, where he promoted sanātana-dharma Ācārya Kesarī’s daily preaching schedule
with great vigour. With the power of a lion, he during this time:
delivered brilliant lectures at sixty-two religious (1) 19 April 1960, Tuesday, in the courtyard of
assemblies in sixty-six days. Sanātana-dharma Śrī Yogendra-nātha Sāmanta dāsa’s home in
started to blow like a strong whirlwind wherever Keśavapura Jalpāī village (Medinīpura): ‘Who
he addressed the religious assemblies. Thousands is called a human being?’
of people assembled to hear his lectures. In some (2) 20 April, in the courtyard of Śrī Ayodhyānātha
places as many as fifteen or twenty thousand dāsa’s home in the same village: ‘Vaiṣṇava
people came and listened to his speeches and etiquette and the symptoms of bhakti ’.
became transfixed, not moving or talking for two (3) 21 April, in the courtyard of Śrī Bhuvana-
hours. At times the audience asked questions, mohana Jānā’s home in Āktalā village:
which Ācārya Kesarī answered on the strength ‘Sanātana-dharma’.
of śāstric evidence and irrefutable logic. This (4) 22 April, at the same place: ‘The duty of
dialogue increased the audience’s curiosity and human life’.
eagerness. Not only those who asked the ques­ (5) 23 April, in the courtyard of Śrī Aruṇa-candra
tions but also the entire audience became ecstatic dāsa’s home in the same village: ‘The solution
when they heard Śrīla Gurudeva’s answers. to various problems’.
Everyone was impatient to touch the dust of Śrīla (6) 24 April, in the Durga Maṇḍapa of Śrī
Ācāryadeva’s lotus feet at the end of the assembly, Jānakīnātha Mandira in Nandīgrāma: ‘The
and even after he returned to his residence, a solution to various problems’.
crowd from the audience gathered there as well. (7) 25 April, in the field of Śrī Vraja-mohana
Nearby villages appealed to Ācārya Kesarī to hold Tivārī Śikṣā-niketan in the same village: ‘The
religious gatherings in their places also, but it was necessity of religion’.
not possible to go everywhere. Śrīla Saccidānanda (8) 26 April, in the courtyard of Śrī Sītāprakāśa
Bhaktivinoda Ṭhākura’s disappearance day was dāsa Adhikārī’s home in Bheṭuriyā village:
on 24 June and Śrī Jagannātha-deva’s ratha- ‘The difference between service to the living
yātrā would begin on another day. Consequently, entity and service to the Supreme Lord’.

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(9) 27 April, in the huge courtyard of Kodāmvāḍī (23) 10 May, in the courtyard of Śrī Ṭhākura temple
High School from 9–11 a.m.: ‘The necessity in Kulavāḍī village: ‘What is humanity?’
for religion’. (24) 12 May, in the courtyard of Śrī Gauḍīya
(10) 27 April, in the courtyard of Śrī Nanī-gopāla Vedānta Samiti’s Śrī Pichladā pāda-pīṭha in
dāsa Adhikārī’s home in Bheṭuriyā village, Pichladā village: ‘The purpose of human life’.
from 8.30–10.30 p.m.: ‘Humanity of mankind’. (25) 13 May, at Pichladā Gauḍīya Maṭha: ‘Disciplic
(11) 28 April, at the same place: ‘Sanātana- succession (the bona fide sampradāya) vs. a
dharma’. mix of everything (all paths are the same)’.
(12) 29 April, at the huge field of Śrī Gagancandra (26) 14 May, in the courtyard of the local primary
Hājrā Higher Secondary School in Sāivāḍī school in Nar-Cākanāna village, at the
village: ‘Śrī Caitanyadeva and the Gauḍīya request of bhakta Hārādhana: ‘The speciality
Vaiṣṇava sampradāya’. of Śrī Caitanyadeva’s great contribution’.
(13) 30 April, at the same place: ‘The duty of (27) 15 May, at Terpekhyā Bāzār: ‘The subject
human life’. established in Vedānta’.
(14) 2 May, in the field of Vegunāvāḍī Junior High (28) 16 May, at the same place: ‘The subject
School in Pūrvacaka village: ‘The duty of established in Vedānta’.
human life’. (29) 17 May, at the same place: Śrīmad-
(15) 3 May, in the courtyard of Śrī Giridhārī dāsa Bhāgavatam lecture.
Adhikārī’s home in Pūrvacaka village: ‘The (30) 19 May, in the courtyard of Śrī Mandira in
difference between Vaiṣṇava philosophy and Kalyāṇpura village: ‘The necessity of religious
Śaṅkara’s philosophy’. life’.
(16) 4 May, in the huge courtyard of the local (31) 20 May, at the same place: ‘Solutions to
Śiva temple in Mohāṭī village, at the request problems of the present time’.
of bhakta Śaśībhūṣaṇa Bhuṣā: ‘The duty of (32) 21 May, in Śrī Madana-mohana Gauḍīya Maṭha
human life’. in Kalyāṇpura village: ‘Vaiṣṇava-dharma’.
(17) 5 May, in the field of the high school in (33) 22 May, in the courtyard of Śrī Revatī-bhūṣaṇa
Simuliyā village: ‘Sanātana-dharma’. Pāl’s home in Maluvāsāna village: ‘Śrī nāma-
(18) 6 May, at the same place, at 9 a.m.: ‘The tattva’.
necessity of religion in student life’. (34) 23 May, in the courtyard of Śrī Harināma
(19) 6 May, at the same place at 8 p.m.: ‘The Pracāriṇī Sabhā in the city of Tamaluka: ‘Śrī
superiority of vaiṣṇava-dharma’. nāma-tattva’.
(20) 7 May, in the courtyard of Śrī Hare-kṛṣṇa (35) 24 May, at the same place: ‘Sanātana-dharma’.
dāsa Adhikārī’s home in Eḍāśāla village: ‘Pure (36) 25 May, at the same place: ‘The subject
(śuddhā) and mixed (biddhā) ekādaśī-tattva’. established in Vedānta’.
(21) 8 May, at the same place: ‘Is Vaiṣṇavism a (37) 26 May, at the same place: Śrīla Gurudeva read
caste or a religion?’ from and commented on Śrīmad-Bhāgavatam.
(22) 9 May, in the courtyard of Śrī Jitajñāna dāsa (38) 28 May, in the school ground in Cakagāḍupotā
Adhikārī’s home in the same village: ‘What is village: ‘Sanātana-dharma and the worship
the living entity’s dharma?’ of demigods and demigoddesses’.

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(39) 29 May, at the same place: ‘Pañca-rasa-tattva, (49) 10 June, at the same place: ‘Śrī nāma-tattva’.
the five mellows, and Bhāgavatam’. On this (50) 11 June, in Kāśīnagara Bāzār: ‘Vaiṣṇava
occasion there were arguments with people etiquette and eternal dharma’.
from the Ārya Samāja concerning Śrīmad- (51) 12 June, on the college ground in Kṛṣṇa-
Bhāgavatam, but they left speechless when candra­pura village: ‘Jīva-tattva and how the
they heard Śrīla Ācārya Kesarī’s irrefutable living being can become qualified to serve
logic and scriptural evidence. the Supreme Lord’.
(40) 30 May, in the courtyard of Śrī Narendra (52) 13 June, in the courtyard of Śrī Dvijottama
Paḍuā’s home in the same village: ‘Proper dāsa Adhikārī’s home in Sarveḍiyā village:
Vaiṣṇava conduct’. ‘Adhokṣaja-tattva (the transcendental reality)’.
(41) 31 May, at the same place: ‘The problems of (53) 15 June, in the courtyard of the primary school
the present age’. Here on behalf of the audi­ in Ektārā village: ‘The duty of human life’.
ence the question was raised whether or not (54) 16 June, at the same place: ‘Sanātana-dharma’.
Vaiṣṇavas can engage in agriculture. Śrīla (55) 17 June, in the Hari-sabhā Bhavana in
Ācārya Kesarī gave scriptural evidence and Hadugañja village: ‘The duty of human life
examples that Vaiṣṇavas can do so. Śrīmad- and vaiṣṇava-dharma’.
Bhāgavatam mentions this in the section (56) 18 June, in the courtyard of Śrī Vasanta
describing varṇāśrama-dharma. During Śrī Kumāra Ghoṣa’s home in Cāndanagara
Kṛṣṇa’s time there were two categories of the village: ‘Śrī nāma-tattva’.
gopa community: gopas engaged in cow (57) 19 June, in the courtyard of Śrī Nīlamaṇi
grazing and gopas engaged in agriculture; both Ghoṣa’s home in the same village: Śrīla
are Vaiṣṇavas. During Śrīman Mahāprabhu’s Gurudeva read ‘The conversation between
time, too, there were many gṛhastha Vaiṣṇavas Nimi and the Nava-yogendras’ from Śrīmad-
engaged in agriculture. The audience was very Bhāgavatam.
satisfied to receive such a good reply. (58) 20 June, in the courtyard of Śrī Kṛṣṇapāda
(42) 2 June, in the courtyard of Śailendranātha Ghoṣa’s home in the same village: Śrīla
Ghoṣa’s home in Daimond Harbour (in Gurudeva read from the same part of Śrīmad-
Caubīs Parganā district): Śrīla Ācāryadeva Bhāgavatam.
read from Śrīmad-Bhāgavatam. (59) 20 June, in the courtyard of Śrī Rajanīkānta
(43) 3 June, in the courtyard of Śrī Viśālākṣmī Ghoṣa’s home in the same village at 8 p.m.:
Mandira in Kākadvīpa: ‘Sanātana-dharma’. Śrīla Ācāryadeva read from the same part of
(44) 4 June, at the same place: ‘The duty and Śrīmad-Bhāgavatam again.
dharma of human life’. (60) 21 June, in the courtyard of the Court in
(45) 6 June, at the local Hari-sabhā: ‘Sanātana- Daimond Harbour: ‘Sanātana-dharma’.
dharma’. (61) 22 June, at the same place: ‘Sanātana-
(46) 7 June, in Kāśīnagara Bāzār: ‘The duty of dharma’.
human life’. (62) 23 June, at the same place: Śrīla Gurudeva
(47) 8 June, at the same place: ‘Sanātana-dharma’. read from the Eleventh Canto of Śrīmad-
(48) 9 June, in Gilārchaṭa village: ‘Vaiṣṇava-dharma’. Bhāgavatam.

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Śrīla Ācāryadeva in Murśidābāda

O n 23 December 1960, paramārādhya Śrīla

Gurudeva arrived with his associates at Howrah
Baharampura city in the district of Murśidābāda,
in the extensive courtyard of the local Caṇḍī-
maṇḍapa. At his special request Śrīla Ācāryadeva
gave a lecture full of deep truths regarding the
having received a special invitation from the dis­ philosophy of acintya-bhedābheda.
tinguished residents of that city. Śrīla Gurudeva’s He said, “Para-brahma Śrī Kṛṣṇa, the Lord of
childhood friend Śrī Kṛṣṇadeva Mukhopadhyāya all lords, who creates all the material universes, is
and many local people were anxiously waiting advaya-jñāna para-tattva, the non-dual Supreme
to welcome him at the Baharampura Court Absolute Truth. He is the unparalleled Truth. He is
Station. When he arrived they enthusiastically not formless (nirākāra), without power (niḥśaktik)
greeted him with garlands, sandalwood and other and without attributes (nirviśeṣa); rather, He is the
paraphernalia, and then brought him and his party inconceivable possessor of all energies (sarva-
by car to Śrī Haripada Sāhā’s temple in the city of śaktimān). Actually, the Supreme Absolute Truth,
Howrah, where he was to stay. Śrī Bhagavān, has one śakti, which is called parā-
The next evening, Śrīla Ācāryadeva gave a śakti or antaraṅga-śakti. However, this parā-śakti
powerful lecture on the duty of human life to a is known by different names because it performs
huge congregation in the large courtyard of the many kinds of functions. Amongst these names,
temple. On the third day, 25 December, Śrīla three are principal, namely cit-śakti, jīva-śakti and
Ācāryadeva delivered another profound lecture māyā-śakti. The spiritual world manifests from
at the same place. The subject was ‘The original cit-śakti, innumerable living entities from jīva-
nature of vaiṣṇava-dharma’. Lawyers, teachers śakti (also called taṭasthā-śakti ), and innumerable
and other educated people of the city were material worlds from māyā-śakti (also called
fascinated by his lecture, which was replete with bahiraṅgā-śakti ). When we say ‘manifest’ it is to
the truths of Vedānta. On the special request be understood to mean the transformation of the
of these people, Śrīla Ācāryadeva extended his different śaktis, or energies, of the Lord.
stay for three days and spoke on mukti-tattva “The śaktis of para-tattva (the Absolute
and acintya-bhedābheda, analyzing very deep Truth) are simultaneously one with and different
philosophical principles. The general public from the transformations of those same śaktis,
became enchanted when they heard his powerful but this oneness and difference is beyond the
discourses. At the end of the program, Śrīmad petty reasoning, logic and comprehension of the
Bhaktivedānta Trivikrama Mahārāja gave a jīvas. In this sense, it is inconceivable. At the same
lecture cum slide show on śrī gaura-kṛṣṇa-līlā. time, it is conceivable or accessible through the
After preaching śuddha-bhakti for five days medium of transcendental sound. Therefore, this
in Howrah Baharampura, Śrīla Ācāryadeva oneness (bheda) and difference (abheda) is called
accepted the special invitation of the respected acintya-bhedābheda.
Rāya Bahādura Surendra Nārāyaṇa Singh, a very “Now, what do we mean when we say that it is
religious and learned person, and went to Jiyāgañja accessible through the medium of transcendental
with his preaching party. On the first day, Rāya sound? This should be understood very care­fully.
Bahādura organized a large religious assembly When we say ‘transcendental sound’, we mean

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“ When we say ‘transcendental been very thoroughly discussed by Śrīla Jīva

Gosvāmī in the Ṣaṭ-sandharbhas and by gauḍīya
sound’, we mean the words of the
vedāntācārya Śrīla Baladeva Vidyābhūṣaṇa in his
scriptures ... which are accepted by Govinda-bhāṣya.”
the genuine guru-paramparā. This This lecture was so full of very deep
philosophical thoughts that even learned and
specific relationship of simultaneous educated people – what to speak of the general
oneness and difference (bheda and audience – could not understand it easily. They all
abheda) can be understood only by told Śrī Ācārya Kesarī that, since the lecture had
been so difficult to understand, they wanted to hear
the authority of this transcendental a simple and easy talk about the duty of human
sound; otherwise it remains life. Śrīla Gurudeva therefore spoke the following
inconceivable. ” day on ‘Dharma and the duties of human life’. He
refuted the views of the modern apasampradāyas
the words of the scriptures such as the Vedas, the and upasampradāyas and extensively discussed
Upaniṣads, Vedānta-sūtra, the Purāṇas, Rāmāyaṇa, pure sanātana-dharma, bhagavad-bhakti. Every
Mahābhārata and Śrīmad-Bhāgavatam, which are day after Śrīla Gurudeva’s lectures, tridaṇḍi-
accepted by the genuine guru-paramparā. This svāmī Bhaktivedānta Trivikrama Mahārāja gave
specific relationship of simultaneous oneness and a lecture, with the help of slides, on Śrīman
difference (bheda and abheda) can be understood Mahāprabhu’s teachings. Prayers were also
only by the authority of this transcendental sound; offered to Śrī Hari, Guru and Vaiṣṇavas at the
otherwise it remains inconceivable. Śrī Caitanya beginning and end of the lecture every day, and
Mahāprabhu taught this acintya-bhedābheda- the songs of the mahājanas (spiritual authorities)
tattva to Sārvabhauma Bhaṭṭācārya, and it has and the harināma mahā-mantra were sung.

Preaching of śuddha-bhakti in Sundaravana (Bengal)

O n 24 January 1961, on the special invitation

of the Dharma Sammelana, Śrī Ācāryadeva
arrived at Rājanagara near Kākadvīpa, along with
Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja and
Śrī Cidghanānanda Brahmacārī, who were the
chief guests of the assembly and in favour
his associates. Among them was tridaṇḍi-svāmī of vaiṣṇava-dharma, to speak. Finally, Śrīla
Bhaktivedānta Nārāyaṇa Mahārāja [the author], Ācāryadeva gave a very interesting lecture on
the editor of the Hindi Śrī Bhagavat-patrikā, the difference between Bhagavān Kapila and the
published in Śrī Dhāma Mathurā. sāṅkhya philosopher Kapila, who appeared later.
For the evening, a very large religious confer­ He asserted that Hindus are the only followers
ence was organized in the extensive courtyard of of sākāra-vāda (the principle substantiating
Rājanagara High School, and Śrīla Ācāryadeva Bhagavān’s form), whereas all non-Hindus are
was unanimously selected as chairman. Speakers impersonalists (nirākāra-vādīs).
from other sampradāyas gave lectures, after Śrīla Ācāryadeva explained that Kapiladeva Ṛṣi
which Śrīla Ācāryadeva called upon tridaṇḍipāda is the original founder of sāṅkhya philosophy.

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There are two Kapilas. The first Kapila appeared and Jain temples huge deities are worshipped.
in Satya-yuga as the son of Maharṣi Kardama and If Īśvara has no form, then what is the need of
Manu’s daughter Devahuti. He is an incarnation of temples, mosques, churches and Buddhist stupas?
Bhagavān and is famous for being the founder of For whom are they required? If there is no form
sāṅkhya philosophy. Although he did not compose and nobody actually exists, then for whom are the
the book named Sāṅkhya-darśana, the doctrine of temples and mosques intended?
sāṅkhya that he established is very clearly found Ācāryadeva was also elected chairman on the
in Śrīmad-Bhāgavatam and other scriptures. It second day of the religious conference. After
was the second Kapila Muni (who destroyed the members of other sampradāyas had spoken,
dynasty of Sagara) and who appeared in Treta-yuga Śrīla Ācāryadeva instructed me [the author] to
who composed the book Sāṅkhya-darśana. Even lecture on the Absolute Truth (para-tattva), the
though this Sāṅkhya-darśana is a compilation of identity of the worshipful object (upāsya-vastu)
the essence of the original Kapiladeva’s philosophy and worship of Him. I established that Vrajendra-
of sāṅkhya and contains excellent explanations nandana Śrī Kṛṣṇa is solely advaya-jñāna
of ātma-tattva, the reality of the soul, it contains para-tattva, the Supreme Absolute Truth who is
some specific features that are completely against beyond all dualities. In support of this, I presented
the conclusion of the Śrutis. (For instance, Kapila scriptural evidence such as ete cāṁśa-kalāḥ
Muni says that Īśvara is incomplete, and that puṁsaḥ kṛṣṇas tu bhagavān svayam (Śrīmad-
the non-sentient material nature, prakṛti, is the Bhāgavatam 1.3.28), īśvaraḥ paramaḥ kṛṣṇaḥ
original creator of the material world.) According sac-cid-ānanda-vigrahaḥ / anādir ādir govindaḥ
to vedānta-śāstra this is against the opinions of sarva-kāraṇa-kāraṇam (Brahma-saṁhita 5.1),
Śrutis, and therefore, the society of sādhus have and ārādhyo bhagavān vrajeśa-tanayas-tad-
no respect for the modern Sāṅkhya-darśana. dhāma vṛndāvana ... naḥ paraḥ. I also strongly
There is no mention of the word ‘Hindu’ in the emphasized Śrīman Mahāprabhu’s opinion that
ancient scriptures, yet all the followers of sanātana- the topmost aim for the living beings is to attain
dharma are to be understood as Hindus. All śrī kṛṣṇa-prema and that the highest worship of
Hindus accept that Bhagavān has a form (sākāra- Śrī Kṛṣṇa is that of the vraja-ramaṇīs.
vāda), and they worship the transcendental deity After that, Śrī Viśvanātha Rāya, Śrī Sudarśana
of the Lord. Christians, Buddhists, Muslims, Jains Brahmacārī and Śrī Cidghanānanda Brahmacārī
and followers of religions other than Hinduism all spoke about vaiṣṇava-dharma. At the end, Śrīla
believe in a formless Absolute (nirākāra-vāda). Ācāryadeva nicely explained to the whole audience
The followers of sanātana-dharma are followers that the vaiṣṇava-dharma established by Caitanya
of eternal dharma. All religions other than this Mahāprabhu is actually sanātana-dharma.
sanātana-dharma have a beginning and an end. The organizers of the conference, especially
Even though their followers do formally believe the teacher Surendranātha Bhaṭṭācārya (MA triple)
that God has no form, they are forced to accept and Śrī Dvijendranātha Pātra Mahodaya, highly
a form or shape in one aspect or another. Their praised Śrī Ācāryadeva’s style of lecturing, his
scriptures also contain descriptions of God, such mood and his thought. At the end of the conference
as the shape and form of Khudā. In the Buddhist they discussed dharma with Śrīla Guru Mahārāja.

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Śrī vyāsa-pūjā celebration in Chuṅchurā Maṭha

O n 3–6 February 1961, śrī vyāsa-pūjā

celebrations were held in all the maṭhas
of Śrī Gauḍīya Vedānta Samiti for four days. The
Gosvāmī Prabhupāda. Prayers and kīrtana were
performed continuously from the early morning,
and then tridaṇḍi-svāmī Bhaktivedānta Vāmana
celebration at Śrī Uddhāraṇa Gauḍīya Maṭha Mahārāja read Śrīla Prabhupāda’s conceptions
was especially successful because of Śrīla of śrī vyāsa-pūjā, from Prabhupāda’s lectures.
Ācāryadeva’s personal presence there. After the deities were given arcana-pūjana and
The appearance day of Śrīla Ācāryadeva Śrīla Prabhupāda was offered puṣpāñjali, bhoga
was on Māghī-kṛṣṇā-tṛtīyā (3 February), and was offered and at noon āratī was performed.
prayers and kīrtana glorifying Śrī Hari, Guru Afterwards all the assembled guests were served
and Vaiṣṇavas were performed from brāhma- mahā-prasāda.
muhūrta, very early morning. After that, pūjā That evening at five a large assembly was
of guru-pañcaka, ācārya-pañcaka, vyāsa- organized, at which the homages sent by devotees
pañcaka, kṛṣṇa-pañcaka, upāsya-pañcaka, for Śrīla Ācāryadeva and Śrīla Bhaktisiddhānta
pañca-tattva-pañcaka, etc., and vaiṣṇava- Sarasvatī Gosvāmī Prabhupāda were read first.
homa (fire sacrifice) were performed according Śrī Cidghanānanda Brahmacārī spoke on Śrīla
to Śrī Vyāsa-pūjā-paddhati. Śrīla Ācāryadeva Prabhupāda’s personality and instructions, after
very kindly arrived at the place of worship and which paramārādhya Śrīla Gurudeva gave a very
all his sannyāsī, brahmacārī and gṛhastha instructive and substantial lecture regarding the
followers offered their śraddhā-puṣpāñjali speciality of Śrīla Prabhupāda’s teachings. He
at his lotus feet. After the noon offering of said that śrī guru-pūjā is also known as vyāsa-
bhoga and āratī, wonderful mahā-prasāda was pūjā. Gurus are of two kinds: dīkṣā-guru, who
distributed to all the guests, both invited and first gives the mantras, and śikṣa-guru, who gives
uninvited. At the religious assembly that evening, further instructions. Śrīla Vyāsadeva is giving
Śrīmad Bhaktivedānta Muni Mahārāja, Śrīmad instructions (śikṣā) and is therefore śikṣā-guru.
Bhaktivedānta Paramārthī Mahārāja, Śrīmad In the arcana process, the rule is to worship the
Bhaktivedānta Vāmana Mahārāja and others dīkṣā-guru first. According to tattva, the śikṣā-
lectured on śrī guru-tattva. guru is non-different from the dīkṣā-guru.
The next day, 4 February, the homages sent by Furthermore, all scriptures declare that since
the devotees from different places were read in they are the same, both are to be served. Both
the evening assembly. Finally, Śrīla Ācāryadeva are manifestations of Śrī Kṛṣṇa. Śrī Caitanya-
gave special instructions on the need of taking caritāmṛta (Ādi-līlā 1.45, 47) also states:
shelter at the lotus feet of a bona fide guru
guru kṛṣṇa-rūpa hana śāstera pramāṇe
(sad-guru-padāśraya) and the duties of the bona
guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe
fide disciple (sat-śiṣya).
6 February was Govinda-pañcamī (Māghī- śikṣā-guruke ta’ jāni kṛṣṇera svarūpa
kṛṣṇā-pañcamī) and the appearance day of antaryāmī, bhakta-śreṣṭha,—ei dui rūpa
jagad-guru Śrīla Bhaktisiddhānta Sarasvatī

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dīkṣā- and śikṣā-gurus because they are actually

According to śāstra, the guru (dīkṣā-guru)
unqualified. Therefore the real śikṣā-guru is one
is the form of Śrī Kṛṣṇa (kṛṣṇa-rūpa),
who is non-envious, who gives instructions for
because it is in the form of guru, that Kṛṣṇa
bhakti-sādhana, and who instructs the disciple
bestows mercy on the devotees. One should
to serve the dīkṣā-guru. Śāstras say that one
know the śikṣā-guru to be Kṛṣṇa Himself
should give proper respect to him. One who does
(kṛṣṇa-svarūpa). In the form of the guru
not teach the disciple to serve the dīkṣā-guru is
in the heart (caitya-guru) Kṛṣṇa gives
not a real śikṣā-guru. In fact, a so-called śikṣā-
encouragement, and as the topmost devotee
guru who cannot honour the dīkṣā-guru is not a
He gives association and instruction.
pure Vaiṣṇava. What kind of behaviour does such
In other scriptures, the following are accepted a preceptor demonstrate towards his own dīkṣā-
as śikṣā-gurus : the six Gosvāmīs, Gaurahari guru? Those immersed in monism disrespect
endowed with Śrī Rādhā’s sentiments and bodily the guru or disseminate disrespect to the guru
complexion, and Kṛṣṇa wearing a peacock- following Śrī Śaṅkara Ācārya’s belief that the guru
feather crown. Even then, it is the disciple’s duty does not know theory fully (anavagatasyāta).
to worship the dīkṣā-guru first. The guru who They also consider the guru to be aguru, or
gives the mantras, the dīkṣā-guru, has a prominent insignificant. If the guru is ignorant or has not
special feature. The transcendental sound vibra­ realized tattva, then how can the disciple respect
tion (śabda-brahma) which protects us from the his status? A qualified disciple does not think, “I
mental platform is called mantra, and he who shall get all types of benefits by performing guru-
saves the disciple from the mental platform is sevā. It will enable me to spend my life lazily and
called the mantra-giving guru. The guru who gives comfortably in the name of being bhajanānandi,
mantras is therefore the topmost, and should be one absorbed exclusively in bhajana, and I shall
worshipped first. Śrī Vedavyāsa imparts all kinds be able to lord it over other devotees.” Gurura
of instructions, and since he is śikṣā-guru, his sevaka haya mānya āpanāra.19 Devotees and
importance or speciality is an unavoidable fact. disciples who have taken shelter of a sad-guru
It is rare to find a bona fide guru, in this always give respect to all other servants of guru.
present time. Disputes are often seen among Only one who teaches guru-sevā is śikṣā-guru.

In Valāgaḍa, a large conference was held to promote dharma

2 3–25 February 1961, Saccidānanda

Sevāśrama of Valāgaḍa in the Hoogly district,
organized an extensive three-day dharma-sabhā.
arrangements for the participants’ lodging and
prasāda.
The large conference started at four o’clock
Oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna in the afternoon. Different speakers and guests
Keśava Gosvāmī Mahārāja, the president-ācārya arrived first, and then Śrīla Ācārya Kesarī was
of Śrī Gauḍīya Vedānta Samiti, received a special brought to the platform to the resounding of
invitation, and attended this great dharmika
19 Editor: This is a popular adaptation of Śrī Caitanya-
function along with his sannyāsīs and twenty caritāmṛta, Madhya-līlā 10.142 – gurura kiṅkara haya
brahmacārīs. The Sevāśrama had made very nice mānya āpanāra.

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His Life and Teachings

conch shells and saṅkīrtana. He was respectfully spoke on moral behaviour (dharma-nīti ) and
seated as the chairman by the son of Sir Āśutoṣa the religious preaching of Buddhadeva. Śrī Jīva
Mukhopādhyāya (the first Indian governor of Nyāya-tīrtha spoke on ‘The necessity of dharma’
Bengal) and Śrī Vāmā Prasāda Mukherjī (the and Svāmī Samādhiprakāśa Araṇya Mahārāja
brother of Śyāmāpada Mukherjī), the retired followed with a wonderful lecture on ‘The
chief justice of Kolkata High Court. Svāmī condition of the present religious world’.
Samādhiprakāśa Araṇya and Śrī Jīva Nyāya- Finally, Śrīla Ācāryadeva gave a very brilliant
tīrtha were selected as the main guests. The lecture, which the audience liked above all others.
speaker Mahāsthavīra Dharmakīrti, Śrīmatīlāla It was full of sentiments about the national leaders’
Dāsa (retired district judge), Śrī Sudhīndranātha lack of concern for dharma, the opposition to
Mukhopādhyāya, sannyāsīs of the Samiti, dharma in society, and the degrading influence
brahmacārīs and other distinguished persons of modern education on Indian culture. After 8
took their seats and then the program started. p.m. the secretary of the convention requested
After the inaugural music of Śrī Jitendranātha the chairman, Śrīla Ācāryadeva, to open and
Caudharī, Śrī Tārakagati Mustafī spoke about announce the exhibition arranged by the
the aim of the conference on behalf of Svāmī conference. However, the enthusiastic audience
Bhūpānanda Purī Mahārāja, the president of repeatedly requested Śrīla Ācāryadeva to
Saccidānanda Sevāśrama. After that, at the continue his lecture. He did so and gave very
request of the chairman Śrīla Ācārya Kesarī, Dr. impressive instructions on the theme ‘Following
Motīlāla Dāsa lectured on dharma, presenting dharma is the foremost duty of human life’. After
evidence from the Vedas and Upaniṣads. Later, the conference, the organizers and the audience
Mahāsthavīra from the Mahābodhi Society lavishly praised Śrīla Ācāryadeva’s views.

Preaching in Assam and Sundaravana

O n 1 April 1961, upon the

repeated and insistent
request of the devotees in
Assam, Śrīla Ācāryadeva
came to preach sanātana-
dharma (pure vaiṣṇava-
dharma) very strongly for
one month in Goloka-gañja
Gauḍīya Maṭha, Caḍaīkholā,
Ṭokre Chaḍā, Ḍiḍiṅgā,
Dhūbaḍī, Śāntinagara and
many other places. A large
religious conference took
place in the courtyard of the
Ḍiḍiṅgā village Junior High

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School. Hindus, Muslims and Christians were with some sannyāsīs and brahmacārīs to
all present in great numbers at this conference, Sundaravana. The party preached śuddha-bhakti
and everybody praised Śrīla Ācāryadeva’s views, extensively in Kṛṣṇacandra-pura, Kāśīmgaṛha,
which strongly appealed to the heart. Lakṣmī Janārdana-pura, Āīplaṭa and other places
After returning from Assam, on 16 June, and returned to the Chuṅchurā maṭha on 24 June.
our most worshipful Śrīla Gurudeva travelled

Ratha-yātrā and jhūlana-yātrā celebrations at

Śrī Uddhāraṇa Gauḍīya Maṭha

O n 12 July 1961, a special celebration of Śrīla

Bhaktivinoda Ṭhākura’s disappearance
day took place at Śrī Uddhāraṇa Gauḍīya
Śrī Cidghanānanda Brahmacārī, Śrī Yaduvara dāsa
Adhikārī (MAVT), Śrī Jitākṛṣṇa dāsa Adhikārī and
other Vaiṣṇavas. Śrīla Ācāryadeva concluded with
Maṭha in Chuṅchurā. Śrīla Ācāryadeva was the very educational instructions on the same subject.
chairman, and there were many lectures on Śrīla The next day began the ten-day ratha-yātrā
Bhaktivinoda Ṭhākura’s transcendental life and festival, which was celebrated with great pomp.
on his teaching and practise of vaiṣṇava-dharma. Śrīmad Bhaktivedānta Trivikrama Mahārāja’s
Speakers included Śrīmad Bhaktivedānta Vāmana great service on this occasion was most laudable.
Mahārāja, Śrīmad Bhaktivedānta Trivikrama Later on, in the month of Śrāvaṇa, a splendid
Mahārāja, Śrīmad Viṣṇu-daivata Mahārāja and celebration was organized for Śrī Śrī Rādhā-
other principal sannyāsīs, as well as Śrī Hari Govinda’s jhūlana-yātrā and Śrī Baladeva’s
Brahmacārī, Śrī Bhagavān dāsa Brahmacārī, Śrī appearance day (Pūrṇimā). Our most worshipful
Bhāgavata dāsa Brahmacārī, Śrī Gajendra-mokṣaṇa Śrīla Gurudeva disclosed some very deep tattva
Brahmacārī, Śrī Vamśī-vadanānanda Brahmacārī, and secrets regarding the līlās on these occasions.

Parikramā of all the tīrthas in India

under the guidance of Śrīla Gurudeva

T he parikramā of all the sacred places in

India, including three dhāmas and seven
purīs, was successfully completed during Kārtika
First of all the pilgrims took darśana of Śrī
Madana-mohanajī in Viṣṇupura. Once, when
Viṣṇupura was attacked by its enemies, Madana-
niyama-sevā of 1961, under the guidance of mohanajī chased them out Himself by firing a
parivrājakācārya oṁ viṣṇupāda aṣṭottara-śata cannon. The pilgrims also took darśana of the
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī cannon. Under Śrīla Gurudeva’s guidance, the
Mahārāja, and in his direct presence. One hundred parikramā party proceeded on to Jagannātha
and eighteen pilgrims joined Śrīla Gurudeva Purī, where they had darśana of Śrī Jagannātha-
on this pilgrimage, including sannyāsīs, deva, Ṭoṭā Gopīnātha, Śrīla Prabhupāda’s place
brahmacārīs, vānaprasthīs and gṛhasthas. On of appearance and bhajana, Gambhīrā, Śrīla
3 October 1961, the two-month journey began Haridāsa Ṭhākura’s place of bhajana and his
from Howrah station, with devotees travelling in samādhi, Guṇḍicā Mandira and other places. On
a reserved tourist railway coach. 8 October, they climbed the nine hundred and
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His Life and Teachings

Rāja-gopala Cakrapāṇi and other sacred places

in Kumbhakoṇam.
Śrīla Gurudeva narrated a story about
Mokṣa-kuṇḍa, which is a very large, deep pond.
The Pāṇḍavas came here during their exile, and
while they were taking bath in this sacred place,
Devarṣi Nārada arrived there. Nārada asked
Bhīmasena, who was very proud of his strength,
“Do you know what sacred place this is and what
its glories are?” The very powerful Bhīmasena
respectfully greeted Devarṣi Nārada and said,
“O Devarṣi, we don’t know much about this.
Please tell us.” Nāradajī said, “First take bath,
and then I will tell you.” After they had bathed,
Nāradajī explained that the pond in which
they had taken bath is situated in the skull of
Kumbhakarṇa. Śrī Rāmacandra killed that great
warrior and, throwing Kumbhakarṇa’s skull to
this place with his arrows, created this pond.
Kumbhakarṇa’s skull became purified by the
Śrīla Ācāryadeva in South India
touch of Śrī Rāmacandra’s arrows, and anyone
eighty-seven steps up a hill in Siṁhācalam, and who takes bath in this pond attains the dhāma
received the good fortune of having darśana of of Śrī Rāmacandra. When Bhīmasena heard this
Jiyaḍa-nṛsiṁhadeva. On 10 October, they had from Devarṣi Nārada, his pride in his strength
darśana of Pānā-nṛsiṁha and the next day they vanished, and he fell down at Devarṣi’s feet. This
visited the Madras Gauḍīya Maṭha, Pārtha-sārathi big city received its name Kumbhakarṇam, or
temple and other noteworthy places. In Chennai Kumbhakoṇam, from the name of Kumbhakarṇa.
(Madras) they changed from the Eastern Railway On 16 October, the pilgrims took darśana of
train to a Southern Railway train and the journey Śrī Vṛhadeśvara Mahādeva in Tanjora in one of
continued. the largest temples of India. On the top of this
The party reached Pakṣī-tīrtha on 13 October extensive temple is a round, eighty ton stone
and had darśana of Veda-girīśvara Mahādeva carved with fine designs. Modern scientists and
and Hara (Śiva) and Pārvatī, who come to this archaeologists wonder how such a large stone
temple in the form of birds. On 14 October, the could have been placed at such height before the
pilgrims took darśana of Śrī Vāsudeva and Śrī invention of modern cranes.
Naṭarāja in Cidambaram, and of Pārvatī-devī in There is also another wonder here. Śrī Nandījī,
the form of a peahen in Māyābharam, reaching Lord Śiva’s carrier, has been carved out of a
Kumbhakoṇam the same night. Next day stone weighing twenty-five tons and sits in front
they visited Mokṣa-kuṇḍa, Kumbheśvaram, Śrī of the door of the main temple, facing Śiva. The

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

pilgrims were very happy to have darśana of the On 29 October in Nāsika Pañcavaṭī, the pilgrims
temple and Śrī Nandī. On 18 October, the pilgrims took darśana of the place where Sūrpanakhā’s nose
reached Dhanuṣkotī at the extreme southern point was cut off, the place where Śrī Rāma, Lakṣmaṇa
of India, where they took bath. They then visited and Sītā stayed on the bank of the Godāvarī, and
Śrī Rāmeśvara, where they had darśana of the other places. On 31 October, they took darśana of
huge Śiva temple that Śrī Rāmacandra established. Mumbā-devī in Mumbai. On 1 November in Broca,
Nearby they visited a mūrti brought by Hanumān. they had darśana of the place where Vāmanadeva
On 20 October, they visited the temple of begged from Balī Mahārāja. After that the pilgrims
Mīnākṣī-devī in Madurāi and the next day travelled to Prabhāsa, Sudāmāpurī, Veṇṭa-dvārakā,
visited the deity of Kanyā-kumārī in Kanyā- Gomatī-dvārakā, Ḍākorajī (Raṇachoḍajī), Ujjayanī,
kumārī. On 23 October, they took darśana of Śrī Nāthadvārā, Puṣkara and Sāvitrī. In Jaipura they
Śrī Raṅganāthajī in Śrī Raṅgam, where Śrīman took darśana of Śrī Rādhā-Govinda, Śrī Rādhā-
Mahāprabhu observed cāturmāsya-vrata. This Gopīnātha, Śrī Rādhā-Dāmodara, Śrī Rādhā-
is considered the largest temple in India, with Mādhava and Śrī Caitanya Mahāprabhu. They
each wall accommodating a whole city. Śrī visited Galtā-gaddī and other places and finally
Yamunācārya and Śrī Rāmānujācārya lived in reached Mathurā-dhāma.
this famous temple and from here preached Starting from Mathurā on 17 November, they
throughout India. Raṅganāthajī is present there had darśana of Gokula, Vṛndāvana, Govardhana,
as Śeṣaśāyī with Lakṣmījī. After having darśana Rādhā-kuṇḍa, Varsānā, Nandagrāma and other
of Viṣṇukāncī and Śivakāncī on 25 October, the places. Then they visited Indraprastha in Delhi,
party reached Anakoṇam Junction, where they Bhadrakālī in Kurukṣetra, Haridvāra, Ṛṣikeśa
changed the Southern Railway tourist coach for and Lakṣmana-jhūlā, and after that they went
an Eastern Railway coach. Travelling from here to Naimiṣāraṇya, Ayodhyā, Kāśī Viśvanātha in
the pilgrims had darśana of Tirupati Bālājī, which Vārāṇasī and Gadādhara Pāda-padma in Gāyā.
is the richest temple in South India, situated on The parikramā party returned to Kolkata after the
the Tirumalaī Hills. two-month journey.

Śrīla Ācāryadeva in Jaipura

O n 4 January 1962, paramārādhya Śrīla

Gurudeva came with his associates to the
Samiti’s branch maṭha in Mathurā. There he
had taught and practised. He explained very
clearly to the general public that śrī harināma-
saṅkīrtana is easy and simple, and is the only way
preached Śrīman Mahāprabhu’s message exten­ to attain Bhagavān, especially in Kali-yuga.
sively for a week. He then proceeded to Jaipura, A huge assembly was organized in the
the capital of Rājasthān, at the repeated request local Śrī Rādhā-Kṛṣṇa temple. The city’s
of some distinguished residents of that city. For a distinguished scholars and masters of literature
week he lectured in Hindi and English in different attended, and Śrīla Gurudeva gave a brilliant
assemblies, associations and temples, speaking lecture on śrī nāma-tattva. The famous Hindi
about the spotless vaiṣṇava-dharma and scholars, Śrī Kamalākara Kamala and paṇḍita
sanātana-dharma that Śrī Caitanya Mahāprabhu Śrī Kṛṣṇacandrajī (kāvya-vyākaraṇa-tīrtha,

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His Life and Teachings

sāhityācārya) were greatly impressed by Śrīla Both Śrī Kamalākara ‘Kamala’ and Śrī
Ācāryadeva’s lecture. Even though both were Kṛṣṇacandrajī maintained a connection with Śrī
initiated ācāryas in Śrī Vallabhācārya’s puṣṭi- Keśavajī Gauḍīya Maṭha throughout their life.
mārga, they came to hear vaiṣṇava-tattva from They kept an affectionate friendship with me
Śrīla Ācāryadeva. Śrīla Gurudeva told them that [the author], and their poems and essays were
Śrī Vallabhācārya met Śrī Caitanya Mahāprabhu published in Śrī Bhāgavata-patrikā.
twice. The first time was in Aḍaila-grāma near After preaching vaiṣṇava-dharma exten­
Prayāga, and the second time was in Śrī Purī- sively like this for a month in Mathurā and
dhāma. Śrī Vallabhācārya’s son, Śrī Viṭṭhalādeva, Jaipura, Ācārya Kesarī returned to Śrī Uddhāraṇa
had a close and affectionate friendship with Śrī Gauḍīya Maṭha, Chuṅchurā, on 9 February.
Rūpa, Raghunātha and the other Gosvāmīs.

Establishing a Samiti preaching centre in Orissa

B hadraka is a famous place within the

Bāleśvara district in Orissa. Nearby, on the
bank of the river Sālindī, is the sacred village
Gopālajī whose priest was Śrī Lāla Mohana
Mahāpātra. Unable to perform the temple sevā, he
offered the temple and its adjoining agricultural
Koranṭa, where the majority of the residents are land to the Samiti’s president, Śrīla Ācāryadeva,
highly educated and prominent governmental and it was duly registered in the court. Śrīla
officials. In this village, there is a temple of Śrī Ācāryadeva named this new branch Śrī Gopālajī

Śrīla Ācāryadeva in Orissa

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Gauḍīya Preaching Centre. After some time Śrī shade travellers get relief from the scorching
Gopālajī was moved from inside the village to an heat of the sun.” When the preaching centre was
extensive temple, which was constructed on a large established there, Śrīla Ācāryadeva said, “We will
piece of land on the main road. An assembly hall reside in Śrī Gopālajī Gauḍīya Preaching Centre
and residential quarters for the sevakas were also and have the good opportunity to remember
built. Śrī Gopālajī is now worshipped in this temple. Śrīla Bhaktivinoda Ṭhākura’s pure character and
Koranṭa village is situated two-and-a-half devotional instructions.”
miles north of Bhadraka town. Śrī Bhaktivinoda This maṭha is situated only two furlongs
Ṭhākura composed his famous Śrī Kṛṣṇa-saṁhita from Vāudapura station, the next station after
here while serving as sub-divisional officer (SDO) Bhadraka railway station. The road for vehicles
in Bhadraka. He has mentioned in his poetic work there is also very good. The atmosphere is very
Vijana-grāma : “kimvā nā rahili kena sālindīra captivating. The Samiti offers its heartily thanks
kūle, yathāya pathika-gaṇa aśvatthera mule, to Śrī Mahāpātra Mahāśaya and his family
kāṭāya ātapa-tāpa niścinta antare – On the for establishing this preaching centre for the
bank of Sālindī there is a pipal tree, under whose propagation of śuddha-bhakti.

Preaching śuddha-bhakti in Jaipura

O n 29 August 1962, Śrīmad Bhakti Prajñāna

Keśava Gosvāmī Mahārāja arrived with
some brahmacārīs at Śrī Keśavajī Gauḍīya
On 4 September 1962, Śrīla Gurudeva arrived
in Jaipura with his group of followers and stayed at
the main office of the Jaipura Halvāī Samiti, at the
Maṭha in Mathurā, where they stayed for fifteen special request of the president, Seṭha Somīlālajī.
days. Local educated people came to hear Śrīla Paṇḍita Śrī Kṛṣṇacandra Śāstrī Mahodaya (kavya-
Ācāryadeva, as did several research scholars tīrtha, sāhitya-ratna) organized an eminent
from the universities at Aligarha and Āgrā. All assembly on the premises of his Śrī Rādhā-Kṛṣṇajī
were very pleased to hear his philosophical temple on Śrī Rādhāṣṭamī evening. Paramārādhya
conceptions. Śrīla Ācāryadeva had established an Śrīla Gurudeva gave a Hindi lecture which was
extensive library in Śrī Keśavajī Gauḍīya Maṭha full of siddhānta, establishing the usefulness
and from time to time these scholars borrowed of śabda-brahma, transcendental sound, as
books favourable for their research. compared to useless mundane sound. The Vedas
Paramārādhyatama Śrīla Ācāryadeva establish that only śrī harināma is śabda-brahma.
also gave lectures in the temple room (nāṭya- And in all Vedas and other scriptures the sad-guru,
mandira) at Śrī Keśavajī Gauḍīya Maṭha. When the the expert who has realized Bhagavān, bestows the
Mathurāvāsīs heard his impressive philosophical transcendental śabda-brahma in the pure ear of
conceptions on śuddha-bhakti, they gradually the sat-śiṣya. This śabda-brahma is not created
became his followers. Tridaṇḍi-svāmī Śrīmad by air interacting with the throat or palate. Rather,
Bhaktivedānta Nārāyaṇa Mahārāja [the author],
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam-indriyaiḥ
the manager of the maṭha, devoted himself to
sevonmukhe hi jihvādau svayam eva sphuratyadaḥ
caring for paramārādhyatama Śrīla Gurupāda-
padma and the brahmacārīs accompanying him. Bhakti-rasāmṛta-sindhu (1.2.232)

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His Life and Teachings

The human material senses cannot perceive After that, the honourable head (mahantajī )
śrī harināma because it is a transcendental of the famous Śrī Govindadeva temple in Jaipura
sound. It will appear by itself on the pure organized a scholarly assembly there and Śrīla
senses of the sevon-mukha sādhaka, the Gurudeva delivered a brilliant lecture on śrī
practitioner in whose heart the desire to rādhā-tattva, śrī kṛṣṇa-tattva and the astonishing
serve Śrī Kṛṣṇa has arisen. nature of Śrī Śrī Rādhā-Kṛṣṇa Yugala’s
In Bhakti-rasāmṛta-sindhu (1.2.231) the pastimes. The audience was very attracted to
nature of śrī nāma is described thus: Śrīla Ācāryadeva’s unprecedented śāstric and
siddhāntic conceptions. They could understand
nāma cintāmaṇiḥ kṛṣṇaś-
something of the deep philosophy of Śrī Caitanya
caitanya-rasa-vigrahaḥ
Mahāprabhu and the Vaiṣṇava ācāryas in His
pūrṇaḥ śuddho nitya-mukto
line.
’bhinnatvān nāma-nāmiṇoḥ
Gradually it became known throughout
Śrī kṛṣṇa-nāma is a transcendental wish- the whole of Jaipura that a Gauḍīya Vaiṣṇava
fulfilling gem (cintāmaṇi ), because kṛṣṇa- ācārya, who was an erudite philosopher and
nāma (Kṛṣṇa’s name) and nāmī (Kṛṣṇa most knowledgeable in siddhānta, was visiting
Himself) are non-different. This name is the city from Śrī Navadvīpa-dhāma. The current
the very form of transcendental mellows principal of Jaipura’s Mahārājā Sanskrit College
(caitanya-rasa-svarūpa). It is complete, was mahāmahopādhyāya Śrī Candraśekhara
beyond illusion and eternally liberated. Dvivedī Vyākaraṇa-ācārya (sānkhya-yoga-
Sac-cid-ānanda rasa-maya tattva, the vedānta-tīrtha). He later accepted sannyāsa
transcendental nectar-filled Truth, is non-dual, in the Śaṅkara sampradāya and was given the
but this advaya-tattva has appeared in two post of śaṅkarācārya, the person in charge of
forms, vigraha and nāma. Only through service the maṭha in the Śaṅkara sampradāya, in Śrī
to śabda-brahma, that is, through pure nāma- Govardhana Maṭha in Purī. He very respectfully
saṅkīrtana, can the living being be established invited Śrīla Ācāryadeva to preside at a huge
in his real svarūpa and remain eternally devoted scholastic assembly that he organized at his
serving the Divine Couple. college. The assembly was attended by various
Ordinary sound is that which appears as a college professors, students and honourable
result of air interacting with the throat, palate, and faithful citizens. In his erudite lecture Śrīla
teeth, etc. It is uttered by one who does not have Ācāryadeva quoted evidence from the Vedas and
the shelter of a bona fide guru or the guidance other scriptures to establish Vrajendra-nandana
of transcendental literature. This ordinary sound Śrī Kṛṣṇa as akṣara-brahma, the imperishable
cannot bring about any good fortune for the Supreme Truth.
conditioned souls (baddha-jīvas). The genuine After that he spoke on ‘The duty of human
śāstras have profusely glorified śabda-brahma. life’. He compared modern democracy – wherein
Śrīla Ācāryadeva used Vedānta-darśana and everyone, whether intelligent or foolish, can vote,
other evidence to establish the speciality and and also be elected minister – to Gaṇeśa, who is
super-excellence of śabda-brahma. considered foolish because he does not know

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

who his father is. Quoting arūpavadeva tat- Ācāryadeva’s spiritual instructions. He said that
pradhānatvāt and other aphorisms from Vedānta- he would like to organize a conference for all
sūtra, he refuted nirākāra-vāda and established sampradāyas, which would facilitate a discussion
the Lord as sākāra, having form. He also impressed comparing the Gauḍīya Vedānta commentary
his audience by revealing the conclusion that with other commentaries on Vedānta.
bhakta (the devotee) and Bhagavān exist eternally, The Samiti gave special thanks to Seṭha
being beyond the limit of time and place. Somīlālajī, Śrī Oṁprakāśa Vrajavāsī Sāhitya-
The honourable principal of the college ratna and Śrī Jagadīśa Prasādajī Guptā, the
praised Śrīla Ācāryadeva’s Vedāntic viewpoints director of Lakṣmī Motor Company, for all the
and thanked him profusely. He also advised service rendered while Śrīla Ācāryadeva was
the students and society at large to accept Śrīla preaching śuddha-bhakti in Jaipura.

Śrīla Ācāryadeva’s auspicious desire for

Śrī Gauḍīya Vedānta Catuṣpāṭhī

I n 1957, Śrī Gauḍīya Vedānta Samiti established

a Sanskrit school called Śrī Gauḍīya Vedānta
Catuṣpāṭhī in Bospāḍā Lane, Bāgbāzār, Kolkata.
are difficult to read, a very simple language is
created, but it is a common man’s language and
low-class. One should understand that this is
Modern universities do not attach proper disrespectful of Sanskrit and ignorant of the line
significance to the Sanskrit language, and as of thought presented in India’s Vedas, Upaniṣads,
a result, students are not learning it. If such an Purāṇas and other traditional, spiritual teachings.
ignorant attitude towards Sanskrit (deva-bhāṣā, The devotees of Śrī Gauḍīya Vedānta Samiti
the language of the gods) persists, the bhagavat reflected for a long time on this deplorable
ideology, which is the life of Indian culture, will situation in Bengal, and indeed in the whole of
undoubtedly soon disappear. India. To disseminate Sanskrit education they
The Bengali language has been respected as established the Śrī Gauḍīya Vedānta Catuṣpāṭhī
pre-eminent among all languages in India, because in Chuṅchurā. Later this was transferred to
its literature is derived from Sanskrit literature Śrī Devānanda Gauḍīya Maṭha in Śrī Dhāma
exclusively. Unfortunately, nowadays, Bengali is Navadvīpa. Śrī Gauḍīya Vedānta Samiti formed
becoming disconnected from its relationship with a committee to satisfactorily manage the
Sanskrit. The present atheistic society in Bengal catuṣpāṭhī  20. The committee members are as
wants to eradicate Hindu dharma, but they know follows:
very well that Hindu dharma cannot be destroyed (1) Chairman: oṁ viṣṇupāda paramahaṁsa-
while Bengali is connected to Sanskrit. Therefore svāmī parivrājakācārya-varya Śrī Śrīmad
the managers of the modern universities want to Bhakti Prajñāna Keśava Gosvāmī
make Bengali a rāvindrīya-karaṇa language (i.e. (2) Secretary: tridaṇḍi-svāmī Śrī Śrīmad
a language as simple as that used by Rāvindra Bhaktivedānta Vāmana Mahārāja
Tagore), by separating Bengali from Sanskrit
20 Editor: a school for teaching Sanskrit, particularly the
literature and grammar. In this way, by removing four Vedas or grammar, along with poetry, laws and
the combined letters [typical of Sanskrit], which philosophy

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(3) Member: tridaṇḍi-svāmī Śrī Śrīmad earnestly and enthusiastically. In a short time, Śrī
Bhaktivedānta Trivikrama Mahārāja Gauḍīya Vedānta Catuṣpāṭhī has become glorious
(4) Member: tridaṇḍi-svāmī Śrī Śrīmad throughout Navadvīpa.
Bhaktivedānta Nārāyaṇa Mahārāja [the This year, a new teacher, paṇḍita Nimāi
author] Caraṇa Vyākaraṇa-tīrtha Mahāśaya, has been
(5) Member: Śrīyuta Śacīndra Mohananandī appointed because the number of students has
(chairman of the Navadvīpa City Council) increased. The students read and study poetry
(6) Member: Śrīyuta Jitendranātha (pañca-tīrtha) (kāvya), grammar (vyākaraṇa) and Vedānta, and
(7) Member: paṇḍita Śrī Nimāi Caraṇa this year, seven of them have taken examinations
(vyākaraṇa-tīrtha) at primary, medium and degree level. We
(8) Member: paṇḍita Śrīyuta Sureśacandra Rāya respectfully offer Sanskrit students an education
(vyākaraṇa-tīrtha) by qualified teachers in this exemplary catuṣpāṭhī.
(9) Member: paṇḍita Śrī Vrajānanda Vrajavāsī I am also humbly informing you that this Sanskrit
In previous years, many catuṣpāṭhī students school particularly emphasizes classes in Śrī
passed the examination of the Bengal Sanskrit Harināmāmṛta-vyākaraṇa. Facility for boarding
Literature Association (Baṅgīya Sanskṛta Sāhitya and lodging is also available for students of Śrī
Pariṣad) with great distinction. This year, 1963, Harināmāmṛta-vyākaraṇa. Such students may
the honourable Śrī Jitendranātha Pañca-tīrtha send their application forms together with their
(kāvya-vyākaraṇa-purāṇa-vedānta-vaiṣṇava- credentials to the secretary of the catuṣpāṭhī,
darśana-tīrtha) is managing the Catuṣpāṭhī very tridaṇḍi-svāmī Bhaktivedānta Vāmana Mahārāja.

The opinion of the Sanskrit school supervisor regarding

Śrī Gauḍīya Vedānta Catuṣpāṭhī

“T he inspection of Śrī Gauḍīya Vedānta

Catuṣpāṭhī took place today. Two
teachers, the secretary and ten students were
something to be happy about and proud of. The
managing committee applied for government
approval a long time ago, but to this day, approval
present. Currently there are twelve students has not been given.
enrolled in the catuṣpāṭhī, which teaches “The catuṣpāṭhī’s examination result is not
poetry (kāvya, the Gosvāmī’s writings), Śrī lower than the previous year’s, and the records
Harināmāmṛta-vyākaraṇa (Śrīla Jīva Gosvāmī’s are being accurately kept as before. I wish this
book teaching Sanskrit grammar), Vedānta, catuṣpāṭhī all prosperity and progress.”
vaiṣṇava-darśana and other śāstras. The
respected principal is a pañca-tīrtha (master of (Signed)
these five subjects), and a very diligent teacher. Śrī Nalinī-kānta
An assistant teacher has been appointed because (tarkasmṛti-tīrtha),
the number of students has increased. (additional) inspector of West
“According to the register, the catuṣpāṭhī Bengal Sanskrit school system
has twelve or thirteen resident students. This is 19 December 1963

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Establishment of Śrī Gauḍīya Charity Clinic

O n 15 December 1962, the Śrī Gauḍīya

Charity Clinic was established at Śrī
Devānanda Gauḍīya Maṭha, Navadvīpa, to
(4) Tridaṇḍi-svāmī Śrīmad
Nārāyaṇa Mahārāja [the author]
(5) Tridaṇḍi-svāmī Śrīmad
Bhaktivedānta

Bhaktivedānta
provide homeopathic, biochemic and allopathic Harijana Mahārāja
treatment. A sub-committee was formed to (6) Tridaṇḍi-svāmī Śrīmad Bhaktivedānta
manage the clinic, which is under the supervision Viṣṇu-daivata Mahārāja
of Śrī Gauḍīya Vedānta Samiti. (7) Sectretary: Śrīyuta Vrajānanda dāsa Vrajavāsī
The selected members of the committee were (LMF) (Regd. No. 8134 Cal.)
as follows: (8) Śrīyuta Advaita dāsa Vrajavāsī
(1) Chairman: oṁ viṣṇupāda paramahaṁsa- (9) Śrī Gauḍīya Charity Clinic’s doctor: Śrī
svāmī parivrājakācārya Śrī Śrīmad Bhakti Kṛṣṇabandhu Bhaumika (HMBHTC)
Prajñāna Keśava Gosvāmī At the inauguration of the Charity Clinic,
(2) Tridaṇḍi-svāmī Śrīmad Bhaktivedānta paramārādhyatama Śrīla Gurudeva was selected
Vāmana Mahārāja chairman. He requested the secretary of the sub-
(3) Tridaṇḍi-svāmī Śrīmad Bhaktivedānta committee, Dr. Śrīyuta Vrajānanda Vrajavāsī
Trivikrama Mahārāja (LMF), to read the article Gauḍīya Clinic, after

Śrī Gauḍīya Charity Clinic

170
 Part
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His Life and Teachings

which Śrīla Gurudeva gave an attractive lecture and sympathy to human beings, it will cause their
full of deep thoughts about this clinic. bondage. Contrary to this, if we provide aide to the
Śrīla Ācāryadeva said, “The Śrī Gauḍīya jīvas for their progress in bhagavat-bhajana, this
Charity Clinic is not the same as the clinics of the will remove their material bondage and help them
Rāmakṛṣṇa Mission and the Bhārata Sevāśrama to enter the spiritual realm. We are very happy
Association. It may look the same from the to point out that this Charity Clinic has quickly
external point of view of distributing medicine to become very famous throughout Navadvīpa.
patients, but there is a tremendous difference in Every day many patients come from far away to
the purpose. If we endeavour to give material help be treated by our qualified and skilled doctors.”

Installation festival of the deities in the new temple during

Śrī Navadvīpa-dhāma parikramā and Śrī Gaura-janmotsava

I n March 1963, Śrī Gauḍīya Vedānta Samiti

organized the extensive celebration of Śrī
Navadvīpa-dhāma parikramā and Śrī Gaura-
kīrtana with great joy. The devotees worshipped
Śrī Jāhnavī-devī (Gaṅgā) with sixteen articles. They
then filled up their water pots with sacred Gaṅgā
janmotsava. On the third day of the parikramā water and returned in the same manner they came,
(7 March), the atmosphere of the entire maṭha to the maṭha premises and the yajña altar.
was filled with unprecedented joy, because of the Śrīla Ācāryadeva requested tridaṇḍi-svāmī
inauguration of the temple and the installation of Śrī Śrīmad Bhakti Bhūdeva Śrautī Mahārājajī
the deities. The nāṭya-mandira (the temple room) to officiate at this ceremony, with the help
and especially the deities’ altar were beautifully of tridaṇḍi-svāmī Bhaktivedānta Nārāyaṇa
decorated with flower garlands, festoons of Mahārāja [the author]. Śrīmad Bhaktivedānta
mango leaves and flowers, and trunks of banana Trivikrama Mahārāja arranged for the deity
trees. There was no parikramā that day, and installation and Śrīmad Bhaktivedānta Vāmana
during brāhma-muhūrta the day’s auspicious Mahārāja looked after the main guests.
ceremony was heralded by maṅgala-āratī, The deities were placed on the bathing platform.
saṅkīrtana, an instrumental band and the sweet First of all, They were bathed with milk, yoghurt,
sound of the sehnai. ghee, honey and sugar sanctified by mantras.
When Śrīla Ācāryadeva himself was ready After that, Their abhiṣeka was performed with one
with a water pot in his hands to bring water from hundred and eight pots containing fragrant water
the Bhagavatī Bhāgīrathī for the installation and from all the tīrthas, water flavoured from herbs
abhiṣeka, the maṭha sannyāsīs, brahmacārīs and (sarvauṣadhi ), water flavoured from jewels, etc.
thousands of devoted pilgrims also assembled During the abhiṣeka, Vedic scholars recited the
with their water pots. The procession made its way Puruṣa-sūkta. Around the altar, Śrīmad Bhakti
to the holy bank of the Bhagavatī Bhāgīrathī with Jīvana Janārdana Mahārāja and other prominent
a band playing in the front, followed by the maṭha sannyāsīs melodiously recited different dharma-
devotees’ saṅkīrtana group, then paramārādhya śāstras, such as Veda-chatuṣṭya (the four Vedas),
Śrīla Gurudeva with the water pot on his head, and Upaniṣads, Vedānta-darśana (Govinda-bhāṣya),
finally thousands of devoted pilgrims performing Śrīmad-Bhāgavatam, Gītā, Viṣṇu-sahasra-nāma

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

and Śrī Caitanya-caritāmṛta. In addition, the At that time, yatirāja Śrīla Bhakti Rakṣaka
sounds of mahā-saṅkīrtana‚ conch shells and the Śrīdhara Mahārāja, tridaṇḍi-svāmī Śrīmad Bhakti
ladies’ ululating resounded throughout the sky. Vicāra Yāyāvara Mahārāja and other sannyāsīs
Nearby, at the sacrificial altar, amidst the chanting arrived. They were welcomed with garlands and
of Vedic mantras, tridaṇḍi-svāmī Bhakti Pramoda sandal paste and seated on the well-decorated
Purī Mahārāja21 and others offered oblations stage in the nāṭya-mandira. Thus brilliant
into the fire. All directions were purified by the lectures commenced in Sanskrit, Hindi, Bengali,
fragrant, sacred smoke of the vaiṣṇava-homa and Assamese, Oriya and other languages by the
the very impressive sound of the loud saṅkīrtana. ācāryas, tridaṇḍi-sannyāsīs and scholars learned
Altogether, the occasion was surcharged with in siddhānta, from various maṭhas. Pūjyapāda
transcendental potency and life. Śrīla Śrīdhara Mahārāja gave a significant
No one could count how many people filled lecture on the great contribution of Śrī Gauḍīya
up the nāṭya-mandira and the mandira, taking Maṭha and the superiority of its philosophical
darśana of the mahābhiṣeka with wide eyes. views. Śrīla Ācāryadeva then respectfully escorted
After the abhiṣeka the deities were taken to the his guests to the entrance of the altar to inaugurate
altar and Śrīla Ācāryadeva himself completed the opening. At that time, the assembled
the installation. multitude vibrated their jaya-dhvani, hari-
dhvani and the ladies’ ululating. This mixed with
21 Editor: see Appendix page 403

Śrī Ācārya Kesarī together with some sannyāsīs at the inauguration festival of the deities

172
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the auspicious sound of conch shells and the After the installation, tridaṇḍi-svāmī Bhakti
mṛdaṅgas and karatālas from the saṅkīrtana, and Deśika Ācārya Mahārāja performed arcana,
filled all directions. Śrīmad Bhakti Saudha Āśrama and offered bhoga and āratī to the deities. After
Mahārāja and Śrīmad Bhakti Vikāśa Hṛśīkeṣa bhoga-āratī, mahā-prasāda was distributed to
Mahārāja came with their entire parikramā thousands and thousands of people. The audience
parties at the time of the inauguration, and in was enchanted by the deities’ unprecedented
the evening they were joined by tridaṇḍi-svāmī sweetness, and unanimously declared that they
Śrīmad Bhakti Sāraṅga Gosvāmī Mahārāja and had never before seen such beautiful deities.
tridaṇḍi-svāmī Śrīmad Bhakti Dayita Mādhava Paramārādhya Śrīla Ācāryadeva declared at
Gosvāmī Mahārāja and their respective parties. the occasion, “Śrī Gauḍīya Vedānta Samiti has
Śrīman Mahāprabhu and Śrī Śrī Rādhā- taken a vow to destroy irreligiosity (adharma),
Vinoda-bihārī were installed in the middle corrupt activities (kudharma), that which opposes
chamber. In the chamber to Their right is religion (vidharma), heresy (apadharma), deceit­
dhāmeśvara Śrī Koladeva (Varāhadeva) and ful religion (chaladharma) and so on. To this
Lakṣmī-devī, and on Their left is the deity of end, we have installed Śrī Koladeva (Varāhadeva)
jagad-guru Śrīla Bhaktisiddhānta Sarasvatī who is the Lord of the dhāma (dhāmeśvara) of
Prabhupāda. Śrīla Ācāryadeva bestowed darśana Koladvīpa, together with Śrī Śrī Guru-Gaurāṅga
of Them upon the whole world. and Rādhā-Vinoda-bihārījī, in this huge and

The deities in Śrī Devānanda Gauḍīya Maṭha

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

“We have not established this

prominent temple and huge temple
room in Śrī Dhāma Navadvīpa only
for deity worship. ... The purpose of
the mandira is to preach siddhānta-
vāṇī through the transcendental
sound of śrī nāma-saṅkīrtana
blended with the nectar flowing
from my Śrī Gurudeva’s mouth. ”
One of the godbrothers of our most
worshipful Śrīla Ācāryadeva was attracted by
Śrīla Ācāryadeva’s qualities and wrote an essay
in Śrī Gauḍīya-patrikā, which included the
Śrī Koladeva (Varāhadeva) following commendation:
prominent temple in Śrī Navadvīpa-dhāma. But “According to Śrīla Prabhupāda’s commentary
constructing large temples is not the sole purpose on yāra mantre sakala mūrtite vaise prāṇa (Śrī
of preaching; it is a limb of arcana. The foremost Caitanya-bhāgavata, Antya-khaṇḍa 2.305), in
purpose of preaching is kīrtana-sevā under the the Śrī Gauḍīya sampradāya, as prescribed by
guidance of Śrī Rūpa. We have not established Śrī Gaurahari, the deity is installed by chanting
this prominent temple and huge temple room the mahā-mantra. Only nāma-saṅkīrtana can
in Śrī Dhāma Navadvīpa only for deity worship. remove the misconception that the deity is stone.
Rather, the topmost perfection of Vedānta is the The verse kṛṣṇa varṇam tviṣākṛṣṇam shows
symbol of bhaktisiddhānta-vāṇī, the preaching that Śrī Kṛṣṇa Caitanyadeva has prescribed the
of kīrtana-bhakti. Within my heart, I followed the chanting of the mahā-mantra as the appropriate
path of the mahājanas and have thus established and affectionate worship of the deity. Worship
the foundation of this maṭha-mandira. The and darśana of the deities are lifeless where
purpose of the mandira is to preach siddhānta- Bhagavān is not served by the worshipper’s inner
vāṇī through the transcendental sound of śrī love and affection, but instead by mere wealth or
nāma-saṅkīrtana blended with the nectar flowing as a ritual. No matter what system one is following,
from my Śrī Gurudeva’s mouth. The construction worship has life if performed with the Hare Kṛṣṇa
of the temple, the auspicious task of installing mahā-mantra as chanted by Śrī Gaurasundara.
the deities and other work has been completed by “Śrī Devānanda Gauḍīya Maṭha in Koladvīpa
means of śrī nāma-saṅkīrtana.” has today assumed a new splendour, for it is

174
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His Life and Teachings

now decorated with a new temple crowned with Dhāma parikramā. At Śrīla Ācāryadeva’s request,
nine prominent sky-high domes, a huge nāṭya- yati-pravara tridaṇḍi-svāmī Śrīmad Bhakti
mandira, living quarters for devotees, a building Sarvasva Giri Mahārāja accepted the chairman’s
for the printing press, a school for spiritual seat. Tridaṇḍi-svāmī Śrīmad Bhakti Bhūdeva
education and a charitable dispensary. The Śrautī Mahārāja and tridaṇḍi-svāmī Śrīmad
devotees of this place have dedicated themselves Bhakti Saurabha Bhaktisāra Mahārāja addressed
to serving the instructions of Śrī Caitanya the assembly after which Śrīla Ācāryadeva
Mahāprabhu, as explained by Śrī Ṭhākura spoke on the difference between Vaiṣṇava and
Bhaktivinoda. The disciples of parivrājakācārya māyāvāda philosophies in regard to śrī vigraha-
tridaṇḍi-svāmī Śrīmad Bhakti Prajñāna Keśava tattva. He then recited Śrī Rādhā-Vinoda-bihārī-
Mahārāja, who are expert in bhajana, jointly tattvāṣṭakam and explained why the deity of Śrī
performed the inauguration ceremony of Śrī Vinoda-bihārī does not have Śrī Kṛṣṇa’s dark
Guru-Gaurāṅga-Gāndharvikā-Vinoda-bihārījī complexion. He concluded by glorifying the late
and Śrī Varāhadeva in the new temple, in Śrī Giridhārī dāsa Adhikārī for his outstanding
accordance with the procedure of our śrī service of constructing the temple, and Śrī
rūpānuga-guru-paramparā. This has created a Haripada dāsa Adhikārī, who covered all the
new atmosphere in Śrī Navadvīpa-dhāma.” expenses for constructing the nāṭya-mandira.
A large dharma-sabhā (religious assembly) Finally, the chairman of the assembly, Śrīmad
was arranged in the Śrī Hari-kīrtana Nāṭ  ya- Bhakti Sarvasva Giri Mahārāja, closed the evening
mandira on the evening of the third day of Śrī with an enchanting lecture.

Śrī Navadvīpa-dhāma parikramā and Śrī Gaura-janmotsava

O n the first day of Śrī Dhāma parikramā, the

pilgrims took darśana of Śrīla Bhaktivinoda
Ṭhākura’s place of bhajana in Godrumadvīpa,
svāmī Bhakti Deśika Ācārya Mahārāja opened the
assembly with an attractive lecture in Sanskrit,
using śāstric evidences to show that Śrīman
Suvarṇa-vihāra, Nṛsiṁhapallī, Harihara-kṣetra, Mahāprabhu is Svayam Bhagavān, the original
Haṁsavāhana and other places. On the second Personality of Godhead. Paṇḍita-pravara Śrīyuta
day, they visited Samudragaḍha, Champaka- Nityānanda Pañca-tīrtha Mahodaya also spoke in
haṭṭa, Vidyānagara and Modadrumadvīpa and Sanskrit, glorifying the greatness of sādhu-saṅga.
then returned to the maṭha. On the fourth day The honourable chief guest Sāṅkhya-tīrtha
they completed parikramā of Prauḍhāmāyā, Śrī Mahodaya said that Śrī Keśava Mahārājajī had
Jagannātha dāsa Bābājī Mahārāja’s samādhi in fact fully established Koladvīpa by installing
and Rudradvīpa. That day, a special assembly the deity of Śrī Koladeva: “Today, the memory
was arranged for the evening. Śrīla Ācāryadeva of ancient Koladeva has awakened in my heart.”
was selected as chairman, and paṇḍita-pravara He then praised and glorified Śrīla Sarasvatī
(the best of scholars) Śrīyuta Gopendra Bhūṣaṇa Prabhupāda.
Sāṅkhya-tīrtha Mahodaya was selected as chief On the fifth day of parikramā, the pilgrims
guest. Upon Śrīla Gurudeva’s request, tridaṇḍi- had darśana at Śrī Īśodyāna in Antardvīpa,

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Śrī Yogapīṭha – Śrī Caitanya Mahāprabhu’s svāmī Śrīmad Bhaktivedānta Śuddhādvaitī

appearance place, Śrī Caitanya Maṭha, the Mahārāja and other sannyāsīs lectured on
samādhis of Śrīla Prabhupāda and Śrīla Gaura- the distinctive characteristics of Śrī Caitanya
kiśora dāsa Bābājī Mahārāja, Chand Kazi’s Mahāprabhu’s great contribution.
samādhi, Sīmantadvīpa (Simuliyā Grāma) and At noon on the seventh day, yajñā-homa
other places. Mahā-prasāda was served at noon and other rituals were performed for those who
at Śrī Jayadeva-pāṭa and the parikramā party had accepted dīkṣā, sannyāsa and bābājī-veśa.
then returned to Śrī Devānanda Gauḍīya Maṭha. After that, wonderful mahā-prasāda was served
Tridaṇḍi-svāmī Śrī Bhakti Sarvasva Giri Mahārāja to twenty or twenty-five thousand invited and
was the chairman of the religious assembly that uninvited faithful guests.
evening, and tridaṇḍi-svāmī Śrīmad Bhakti Śrīla Ācāryadeva was chairman of the religious
Vicāra Yāyāvara Mahārāja, tridaṇḍi-svāmī Śrīmad assembly that evening. First of all were lectures
Bhakti Jīvana Janārdana Mahārāja and tridaṇḍi- by those who had accepted sannyāsa and
svāmī Śrīmad Bhakti Vāridhi Purī Mahārāja gave bābājī-veśa the previous day, namely tridaṇḍi-
lectures. At the end of the program, tridaṇḍi- svāmī Śrīmad Bhaktivedānta Ūrddhvamanthī
svāmī Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja Mahārāja, tridaṇḍi-svāmī Śrīmad Bhaktivedānta
[the author] gave a beautiful lecture in Hindi. Rāddhānti Mahārāja and Śrīmad Raghunātha dāsa
The sixth day of the parikramā was the Bābājī Mahārāja. After that, Śrī Rasika-mohana
appearance day of Śrī Gaurasundara. The Vrajavāsī, paṇḍita Nimāī Caraṇa Vyākaraṇa-tīrtha
devotees fasted, Śrī Caitanya-bhāgavata was spoke, and Śrī Haridāsa Vrajavāsī gave a lecture in
read in full, and śravaṇa-kīrtana was joyfully Hindi. Finally, the main guest, Śrīla Prabhupāda’s
performed. In the evening, after celebrating Śrī accomplished sannyāsī tridaṇḍi-svāmī Śrīmad
Gaura’s appearance, tridaṇḍi-svāmī Śrīmad Bhakti Prakāśa Araṇya Mahārāja delivered an
Bhakti Jīvana Janārdana Mahārāja chaired the attractive discourse. In this way, the sublimely
assembly. Tridaṇḍi-svāmī Śrīmad Bhaktivedānta joyful, week-long celebration of Śrī Navadvīpa-
Vāmana Mahārāja, tridaṇḍi-svāmī Śrīmad dhāma parikramā and Śrī Gaura-janmotsava took
Bhaktivedānta Trivikrama Mahārāja, tridaṇḍi- place smoothly and was concluded successfully.

Śrī Devānanda Gauḍīya Maṭha

O ur supremely worshipful Śrī Ācārya Kesarī

established Śrī Gauḍīya Vedānta Samiti
(Śrī Devānanda Gauḍīya Maṭha) in Kuliyā-nagara
on philosophical conclusions. Below is a short
description of the maṭha.

(present day Navadvīpa town) to nourish the Śrī Narahari Toraṇa

service of the innermost desires of his gurupāda- We enter the courtyard of the maṭha via the main
padma, Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī entrance gate, Śrī Narahari Toraṇa. The words
Prabhupāda. Today, inside the vast boundary wall paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam and
of the temple grounds, there is a divine temple with kīrtanīya sadā hariḥ are carved over this gate.
nine huge domes. Śrīla Gurudeva’s construction Here Śrīla Gurudeva is waving the victory flag
of this maṭha-mandira was meticulous and based of Śrīman Mahāprabhu’s ultimate instruction

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Śrī Narahari Toraṇa Śrī Madana-mohana Toraṇa

(Śrī Devānanda Gauḍīya Maṭha’s main entrance) (Śrī Devānanda Gauḍīya Maṭha’s back gate)

in His Śikṣāṣṭaka, namely, to perform śrī nāma- The name Śrī Narahari Toraṇa, as given by
saṅkīrtana. Chanting śrī harināma has been Śrīla Gurudeva, refers both to the tattva of āśraya
declared as the life of sādhana-bhajana. In or sevā-vigraha (Śrī Narahari Brahmacārī, who
order to enter into the divine temple of bhakti, is the personification of service) and to viṣaya
one should first sing the glory of śrī dhāma or sevya-vigraha (Śrī Nṛsiṁhadeva, who is the
(tad-rūpa vaibhava) and the worshipful deity. object of service).
Also on the gate is a glorification [of Navadvīpa] Above this arched gateway on each side are
spoken by Śrīla Vṛndāvana dāsa Ṭhākura (Śrī two very powerful lions on the heads of two mad
Caitanya-bhāgavata, Madhya-khaṇḍa 5.1), elephants. The mad elephants signify offences
who is the Vyāsadeva of śrī caitanya-līlā: “jaya to the Vaiṣṇavas (vaiṣṇava-aparādha). Śrī Jagāī
navadvīpa-nava-pradīpa-prabhāvaḥ pāṣaṇḍa- and Śrī Madhāī stand on each side below as
gajaika-siṁhaḥ – All glories to the new light of doorkeepers, and on the inside of the gateway are
Navadvīpa, who is just like a lion, unparalleled in Śrī Devānanda Paṇḍita and Śrī Vāsudeva Vipra,
subduing the elephants of heresy and atheism.” who proclaim the glory of Kuliyā Aparādha-
We may mention in this context that one of Śrīla bhañjana-pāṭa, the place where offences are
Ācāryadeva’s intimate godbrothers, Śrī Bhakti nullified. Śrī Devānanda Paṇḍita had committed
Sāraṅga Gosvāmī Mahārāja, gave him the title an offence to the lotus feet of Śrīvāsa Paṇḍita,
pāṣaṇḍa-gajaika-siṁha, ‘the lion who defeats the but later repented by the mercy of Puṇḍarīka
elephants of heresy and atheism’. Vidyānidhi. He begged for forgiveness at

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Śrīvāsa Paṇḍita’s feet, whereupon Śrī Caitanya

Mahāprabhu also forgave him. By the mercy of
Śrī Nityānanda Prabhu, such extremely wicked
and godless persons as Jagāī and Madhāī also
became great devotees. Vāsudeva Vipra obtained
darśana of Śrī Gaurasundara here by the mercy
of Dhāmeśvara Śrī Koladeva.

Śrī Maṭha consisting of seven sections

Amongst the nine islands (dvīpas) of Śrī
Navadvīpa-dhāma, Śrī Koladvīpa, which is situated
on the west bank of the Gaṅgā, is very important.
According to Śrī Bhakti-ratnākara and Śrīla
Bhaktivinoda Ṭhākura’s Śrī Navadvīpa-dhāma-
mahātmya (Parikramā-khaṇḍa) and Navadvīpa-
bhāva-taraṅga, the twelve forests of Vṛndāvana
are situated in a somewhat different order on Śrī
Navadvīpa’s nine islands. This Koladvīpa is said
to be Girirāja Govardhana himself, and rasika
bhaktas take darśana of the banks of the nearby
Śrī Gauḍīya-patrikā Press
Bhāgīrathī as the place of rāsa-līlā (the rāsa-
sthalī ) on the banks of the Yamunā. Adjacent to the literary incarnation of Bhagavān. Bhagavad-
this rāsa-sthalī and to the south is Ṛtudvīpa, which bhakti is preached all over the world through the
is non-different from Rādhā-kuṇḍa and Śyāma- medium of these books, and for this reason Śrīla
kuṇḍa. Bahulāvana is situated to the north. Our Prabhupāda Bhaktisiddhānta Sarasvatī called the
supremely worshipful Śrīla Gurudeva, the crest printing press the bṛhad-mṛdaṅga. He also said
jewel of the community of ācāryas, established that the tridaṇḍi-sannyāsīs preaching śuddha-
this maṭha here only after considering everything bhakti are the living (jīvanta) mṛdaṅga and they
written in the śāstras about this place. preach Śrīman Mahāprabhu’s message of pure
When we enter the courtyard of the maṭha prema-dharma at home and abroad, according
through Śrī Narahari Toraṇa, we have darśana to their ability. This is why our worshipful
of śrī maṭha, enclosed within the vast boundary master, oṁ viṣṇupāda aṣṭottara-śata Śrī Śrīmad
walls. Śrīla Gurudeva divided this maṭha into Bhakti Prajñāna Keśava Gosvāmī Mahārāja,
seven sections (khaṇḍas) and named them displayed special enthusiasm for preaching and
according to philosophical conclusions. publishing Vaikuṇṭha Vārtāvaha, Śrī Gauḍīya-
(1) Paramārtha-khaṇḍa – In this section, which patrikā and Śrī Bhāgavata-patrikā, as well as
is the location of the printing press, etc., the Vedas, the original literature of śrī bhakti-siddhānta-
Upaniṣads, Gītā, Bhāgavatam and other bhakti vāṇī, instructions on the conclusions of pure
texts are published. These bhakti scriptures are devotional service, such as Vedānta, Bhāgavatam

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Śrīla Ācāryadeva performing yajña at the Kīrtana-khaṇḍa (śrī nāṭya-mandira)

and the writings of the Gosvāmīs, with the help this dome, in the middle of the Sudarśana cakra,
of bṛhad-mṛdaṅga and jīvanta-mṛdaṅga. With is a flute which proclaims to all the inhabitants
this intention he also established Śrī Gauḍīya of the world, kīrtanīyaḥ sadā hariḥ – constantly
Vedānta Catuṣpāṭhī and Śrī Gauḍīya Charitable chant the holy name of Śrī Hari. The profound
Dispensary. meaning is that the inhabitants of the world
(2) Kīrtana-khaṇḍa – In śrī nāṭya-mandira, the should assemble in śrī hari-kīrtana-mandira for
temple room, hari-saṅkīrtana and kīrtana of śrī nāma-saṅkīrtana-yajña, which is comprised
Śrīmad-Bhāgavatam, Śrī Caitanya-caritāmṛta of seven tongues22. “Āgacchantu mahābhāgā
and other literatures are always going on. Great
22 Editor: The Vedic scriptures describe fire as having
personalities give classes and speeches in the seven tongues, each of a different colour according
large religious assemblies held here. to its intensity. ... In the same way Śrī Gaurasundara
(3) Upāsya-khaṇḍa – Śrīla Ācāryadeva has named has sung the glories of the fire of saṅkīrtana, which
also has seven tongues. They are ceto-darpaṇa-
the temple building, crowned with nine distinctive mārjana and so forth. Unless the fire of saṅkīrtana is
domes, navadhā-bhakti-mandira. The names kindled and blazes, one’s material existence will not
of these nine domes are respectively śravaṇam, be destroyed at the root, and salvation’s highest goal,
prema, will never be achieved. (from Vijayate Śrī Kṛṣṇa-
kīrtanam, smaraṇam, pāda-sevanam, arcanam,
saṅkīrtanam by Śrī Śrīmad Bhaktisiddhānta Sarasvatī
vandanam, dāsyam, sakhyam, and the highest Ṭhākura Prabhupāda, Rays of The Harmonist, No. 16,
centre dome, ātma-nivedanam. On the top of Kārtika 2006)

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Upāsya-khaṇḍa – navadhā-bhakti-mandira Jagad-guru Śrīla Sarasvatī Prabhupāda’s mūrti

nitya kīrtana-mandire – Welcome; you are very These ten incarnations of Bhagavān correspond
fortunate to come to the kīrtana-mandira.” to the gradual development of consciousness and
On every dome is the Śrī Brahma-Madhva- indicate the progressive development of theistic
Gauḍīya vaiṣṇava-tilaka, which attracts the faith philosophy. In the eastern portion of the first floor,
of travellers, directing it towards pure Gauḍīya the vidhi-mārga and rāga-mārga, or pāñcarātrika
Vaiṣṇavism, even from far away. The original and bhāgavatīya sādhana-mārga, have been
founders of the four bona fide sampradāyas – Śrī exhibited in accordance with the instructions of
Lakṣmī, Śrī Brahmā, Śrī Rudra and Śrī Catuḥsana – the Gauḍīya guru-varga. In the eastern area of
are situated inside the four domes of the first the second floor, the Surabhī cow and Indradeva
floor. Near them, the four ācāryas of those beg for forgiveness at Śrī Govinda’s lotus feet.
sampradāyas are seated and duly worshipped, Along with this is the destroyer of all obstacles,
namely, Śrī Rāmānuja, Śrī Madhvācārya, Śrī Śrī Nṛsiṁhadeva, whose killing of Hiraṇyakaśipu
Viṣṇusvāmī and Śrī Nimbāditya. They thus declares victory over demonic people and
instruct people who are serious about sādhana- proclaims the glory of Aparādha-bhañjana-pāṭa,
bhajana that it is absolutely necessary to accept a the place which destroys all offences.
bona fide sampradāya. Śrīla Gurudeva exhibited his ideal of
On the four walls of the first floor of the temple ekāntika-niṣṭhā, single-pointed unflinching faith,
are pictures of the ten incarnations (daśāvatāras). in his guru-sevā by installing jagad-guru Śrīla

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“
In the first chamber, Koladeva (Lord Varāha)
There is an absolute necessity in is installed. Since Satya-yuga He has been
this world to worship and serve bestowing His mercy on devotees such as His
exclusive devotee Śrī Vāsudeva Vipra. The glories
this mahāpuruṣa. If the worship of of Koladvīpa are announced by daily worship of
him is stopped, bhakti-dharma will Him and service to Him, in the temple. The name

”
Kuliyā has originated from the word kola, as in
disappear from this world. Koladeva. Places such as Kuliyādaha, Kolergañja,
Koler Āmād, Gada Khālira Kol, Tegharir Kol and
Sarasvatī Prabhupāda’s mūrti and arranging for Kuliyā-nagara (present Navadvīpa town) are all
his daily worship. He has written, “I have installed part of ancient Kuliyā. This place is also called
my gurupāda-padma, Śrīmad Bhaktisiddhānta Kuliyā-pahāḍapura, because this land is high
Sarasvatī Gosvāmī Prabhupāda, in śrī like a pahāḍa, or mountain. In Satya-yuga Śrīla
mandira of this maṭha. We see many so-called Varāhadeva gave darśana to His great devotee
paramahaṁsas in the world today, but upon Śrī Vāsudeva Vipra and said that in the coming
consideration, we find that they are not equal to Kali-yuga He would accept the bodily lustre and
a fragment of this mahāpuruṣa, or even to those
who have obtained only a particle of dust from
his lotus feet. Still, these so-called paramahaṁsas
are being honoured by worldly people who are
devoid of knowledge of the Truth. Many people
call Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī
Prabhupāda the crest jewel of the community of
paramahaṁsas. I do not object to this, but my
personal statement is that he is the master or
lord of the community of paramahaṁsas. He is
empowered to give instructions even to them. For
this reason he is called jagad-guru.
“This mahāpuruṣa, who is rādhā-pakṣī
(partial towards Rādhā), is famous in England,
Germany and all other countries as Śrīla
Prabhupāda. Here, first of all, we perform his
āratī. There is an absolute necessity in this
world to worship and serve this mahāpuruṣa. If
the worship of him is stopped, bhakti-dharma
will disappear from this world. It will thus be
destroyed and go to Rasātala, the lowest hellish
region. For this reason the people of this world
address him as Prabhupāda.” Koladeva (Lord Varāha)

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internal mood of Śrīmatī Rādhikā, and in this Rādhā-Kṛṣṇa Yugala, and Śrī Rādhā-Kṛṣṇa are
very place would manifest His greatly munificent worshipped by śrī gaura-mantra. People may ask
pastimes as Śrī Gaurāṅga Mahāprabhu. To attain why the three deities in this temple – Śrī Kṛṣṇa,
the mercy of this Koladvīpa, which is the island of Śrīmatī Rādhārāṇī and Śrī Gaurasundara – are all
pāda-sevanam and non-different from Girirāja white in colour. The answer is that They are not
Govardhana, it is essential to pray first of all white, but rather have the golden lustre of Śrīmatī
for the mercy of Dhāmeśvara (Koladeva). Only Rādhājī. By accepting Śrīmatī Rādhikā’s bodily
by His mercy can one achieve the qualification lustre, Śrī Kṛṣṇa has taken on a golden (gaura)
to enter into the munificent pastimes of Śrīman complexion. The bodily lustre of Śrī Gaurasundara
Mahāprabhu. is as fair as pure gold, which is why these three
In the second chamber, Śrī Gaura-Rādhā- have the same complexion. Here we must
Vinoda-bihārījī are installed. Here the supremely understand that the apparently white complexion
wonderful and mysterious white lustre of Śrī is actually gaura (golden). Why did Śrī Kṛṣṇa take
Vinoda-bihārījī, who is absorbed in thinking of on Śrī Rādhā’s gaura complexion? The answer
Śrī Rādhā, eludes even the bhajana secrets of the is that we are rādhā-pakṣī, partial towards Śrī
bhajanānandis’. Śrīla Ācāryadeva has personally Rādhā. By nature, Śrīmatī Rādhikā’s mood towards
explained it: “Śrīman Mahāprabhu is Himself Śrī Kṛṣṇa is contrary (vāmya-bhāva), but is only

Śrī Śrī Gaura-Rādhā-Vinoda-bihārījī

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so to increase the ever-fresh variety of service tabe hāsi’ tāṅre prabhu dekhāila svarūpa
to Him. Once, Śrīmatījī became angry with Kṛṣṇa ‘rasa-rāja’, ‘mahābhāva’—dui eka rūpa
and exhibited māna, Her indignant contrariness.
Śrī Caitanya-caritāmṛta
At that time, Kṛṣṇa became so absorbed in
(Madhya-līlā 8.268, 269, 282)
meditating on Her that His śyāma complexion
changed and became like Hers. Śrī Rāya Rāmānanda asked Śrī Caitanya
Mahāprabhu, “At first I saw Your form as a
rādhā-cintā-niveśena
sannyāsī, and now I am seeing Your dark-
yasya kāntir vilopitā
complexioned form as a cowherd boy (Śrī
śrī-kṛṣṇa-caraṇaṁ vande
Śyāmasundara). At the same time I am seeing
rādhāliṅgita-vigraham
a golden-complexioned devī in front of You,
“We refer to this deep mystery in the first verse whose golden lustre fully covers Your dark
of Śrī Rādhā-Vinoda-bihārī-tattvāṣṭakam. The lustre.” ... Upon hearing this, Śrī Caitanya
word rādhāliṅgita has two meanings: (1) rādhayā Mahāprabhu laughed and gave darśana of
liṅgita and (2) rādhayā āliṅgita. Kṛṣṇa in His distinctive golden complexion
“The word liṅgita means ‘having the appear­ as Rasarāja-mahābhāva combined. Śrī Rāya
ance of ’. Śrī Kṛṣṇa lost His own complexion and Rāmānanda fainted in bliss when he saw this
assumed Śrīmatī Rādhikā’s due to being very unprecedented sweet form.
absorbed in thinking of Her in separation. This
“So this is another explanation of the deep
is the deep meaning of rādhāliṅgita-vigraha.
mystery of Śrī Kṛṣṇa’s golden complexion.
It is this deity that has been brought to light
Kṛṣṇa’s śyāma complexion has been completely
here. The meaning of this deep tattva has been
covered by Śrīmatī Rādhikā’s embrace, and He is
illuminated by the crest jewel of rasika Vaiṣṇavas,
manifesting Her bodily brilliance.
Śrīla Viśvanātha Cakravartī Ṭhākura, in his Śrī
“Among people who serve on the path of
Svapna-vilāsāmṛta. And this fundamental truth
the most advanced vipralambha-bhajana
has manifested to the world by my śrīla gurupāda-
(meditation in a mood of separation), nearly
padma, Śrīla Prabhupāda, having come from the
all remember (perform smaraṇa of  ) Śrīmatī
core of his heart.
Rādhikā’s feelings of separation from Śrī Kṛṣṇa.
“The second meaning of rādhāliṅgita is
However, our śrī gurudeva, Śrīla Prabhupāda, is
rādhayā āliṅgita, or ‘embraced by Rādhā’. The
a sakhī of Śrīmatī Rādhikā, and therefore he used
confidential meaning of this has been spoken by
to remember the moods of separation that Śrī
Śrī Rāya Rāmānanda to Śrīman Mahāprabhu on
Kṛṣṇa experienced in regard to Śrīmatī Rādhikā.
the banks of the Godāvarī:
My gurudeva was partial towards Śrī Rādhā, so
pahile dekhiluṅ tomāra sannyāsi-svarūpa he was more inclined to see Śrī Kṛṣṇa experience
ebe tomā dekhi muñi śyāma-gopa-rūpa separation from Śrīmatī Rādhikā, rather than
the other way around. Śrīmatī Rādhikā is grief-
tomāra sammukhe dekhi kāñcana-pañcālikā
stricken in separation from Kṛṣṇa – this is the
tāṅra gaura-kāntye tomāra sarva aṅga ḍhākā
perfection of vipralambha-bhāva prayed for by

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ordinary sādhakas. However, Śrīla Prabhupāda’s

viewpoint is completely the opposite. When Śrī
Kṛṣṇa was completely engrossed in the mood of
Śrīmatī Rādhikā, He lost His śyāma complexion
and manifested as rādhāliṅgita-vigraha. In
other words, He attained the colour of Śrīmatī
Rādhikā. Śrīman Mahāprabhu preached this
very vipralambha-rasa and gave instructions on
it. Śrī Kṛṣṇa is anxious for Śrī Rādhārāṇī – this
is the ideal of Śrī Gauḍīya Vedānta Samiti.”
(4) Sevaka-khaṇḍa – The place where all the
sevakas of Śrī Śrī Gaurasundara and Śrī Śrī
Rādhā-Vinoda-bihārījī live, perform service and
take rest has been called sevaka-khaṇḍa. This
section has also been separated into two parts:
(a) the bhajana-kuṭī of Śrīla Gurupāda-padma,
and (b) the living quarters, or bhajana-kuṭīs, of
Śrīla Gurudeva’s sevakas. Among these rooms
are the kuṭis of Śrīla Gurudeva’s sannyāsīs and Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s
brahmacārīs. bhajana-kuṭīra

(5) Bhoga-khaṇḍa – The storage room and the

kitchen are called the bhoga-khaṇḍa. This section,
adjacent to Śrīla Gurudeva’s bhajana-kuṭīra, is
also divided into two: (a) the kitchen for the daily
cooking, and (b) the kitchen for Navadvīpa-dhāma
parikramā and other special festivals. This large
kitchen has permanently fixed massive stoves,
on which gigantic pots are placed for cooking
sixteen to twenty maunds (one maund equals
about forty kilograms) of rice or forty maunds
of sabji, at one time. About twenty very able-
bodied cooks prepare the bhoga for Ṭhākurajī.
Between fifteen and twenty thousand pilgrims all
sit together in the huge courtyard of the maṭha to
honour prasāda. The serving of mahā-prasāda at
that time is a wonderful sight, unseen anywhere
else in the world.
(6) Govardhana-khaṇḍa – The place where the
Sevaka-khaṇḍa cows live is known as the gośālā or govardhana-

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khaṇḍa. The cows here are very beautiful. Yoghurt, to bhakti, devotees of Bhagavān abandon them
ghee, khīra, paramānna, etc., are made from their like stool.”
milk and offered to Ṭhākurajī. Also, Śrī Caitanya-caritāmṛta (Madhya-līlā
(7) Jñāna-khaṇḍa – The lavatory for the residents 22.87) tells us:
and the pilgrims is called jñāna-khaṇḍa, the
asat-saṅga-tyāga,—ei vaiṣṇava-ācāra
section about knowledge. The principal limb of
‘strī-saṅgī’—eka asādhu, ‘kṛṣṇābhakta’ āra
śaraṇāgati is to give up objects and moods that
are unfavourable for bhakti. Nirviśeṣa-jñāna and Giving up bad association (asat-saṅga) is
activities that are not performed for Bhagavān a primary aspect of Vaiṣṇava conduct. Bad
are opposed to bhakti. For this reason Śrīmad- association is of two types: (a) persons who
Bhāgavatam (5.14.43) instructs us to give up have illicit association with women, or who
such knowledge and activities, just as one gives associate with such people and who are
up stool after passing: materially attached to them, and (b) non-
devotees who are intent on knowledge of the
yo dustyajān dāra-sutān
formless aspect of the Absolute (nirviśeṣa-
suhṛd rājyaṁ hṛdi-spṛśaḥ
jñāna). Sādhakas striving for bhakti should
jahau yuvaiva malavad
carefully reject these two types of bad
uttamaśloka-lālasaḥ
association.
Mahārāja Bharata entered the forest to
Of these seven sections of the maṭha, the
perform bhajana, leaving his wife, son,
first six are favourable to bhakti and are to be
relatives, friends and kingdom, just as one
respected, because they are directly the svarūpa
gives up stool after evacuating.
of bhakti. The seventh section signifies nirviśeṣa-
In Śrī Prema-bhakti-candrika (8.8) it is also jñāna and is to be rejected because it is opposed
said: “karma-kāṇḍa jñāna-kāṇḍa kevala viṣera to bhakti. Śrīla Gurupāda-padma has divided śrī
bhāṇḍa – Both karma-kāṇḍa (fruitive activities) maṭha into these seven sections and named them
and jñāna-kāṇḍa (mental speculations) are like in this way in accordance with the viewpoint of
pots of poison. Knowing these two to be opposed this bhakti-siddhānta.

Discussion regarding touched and untouched bhoga

in Śrī Jagannātha Mandira

O n 3 November 1963, an article was

published in the Bengali daily newspaper
Yugānantara regarding bhoga worth thousands
the police had to intervene. In accordance with
temple procedure, thousands of rupees worth of
bhoga was disposed of and buried in the ground.”
of rupees being thrown away in Purī. “Today, 1 (VNI 1.11.1963)
November, a person who was not engaged in deity Paramārādhyatama Śrīla Gurudeva com­
service touched the bhoga by sight before it was mented on this incident as follows: “We are
offered to Śrī Jagannāthajī in the evening. This attracting the attention of the public by this
resulted in an uprising among the cooks, and incident, which Śrī Jagannātha-deva Himself

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has arranged. Some people try to disregard to prepare and offer it. No offering (naivedya)
the offence of touch in bhagavat-sevā, and that has been touched by an unqualified person
want to dismiss as insignificant the distinction can ever be offered to Śrī Jagannāthajī. This is the
between ‘touched’ and ‘untouched’. Such people correct understanding.
are hypocrites and are opposed to the path of “Human beings should only accept Śrī
dharma. We should accept this teaching of Śrī Bhagavān’s remnants, and it is improper to give
Jagannātha-deva and always remain on the anyone anything that Śrī Jagannāthajī has not
path of distinguishing between ‘touched’ and accepted. Śrī Jagannāthajī is using this incident
‘untouched’ bhoga, according to scriptural rules. to teach us that Bhagavān does not want to accept
We should also instruct others to stay on this path. any unofferable substances. There is another
This deceitful concept is atheistic, and we should instruction within this one. Meat, fish, eggs,
never let it enter into the worship of Bhagavān, tobacco, tea, bīḍīs, cigarettes, chewing tobacco,
whether it comes from Western atheists or alcohol, coffee, onion, garlic and so on cannot be
native atheists. Even today the conception of included in an offering to Bhagavān. Therefore,
food as lawful or unlawful is observed in Śrī all these substances are to be rejected. Those
Jagannātha temple and exists in different systems who make use of these unlawful substances
all over India. We consider those who do not in service to the deity belong to non-bona fide
acknowledge the offence of touch (sparśa-doṣa) sampradāyas and have no connection with
to be untouchables. Hindu sanātana-dharma. The śāstras call such
“It is not an offence to touch the preparation people outcastes (mlecchas) or those born in the
after it has been offered to Śrī Jagannātha- lowest caste (antyaja).”
deva, for the bhoga prepared by the cooks then The servants of Śrī Jagannātha-deva, along
becomes mahā-prasāda. But no one has the right with virtuous men following Hindu dharma, were
to touch the bhoga before it is offered, apart from very pleased with Śrīla Gurudeva’s argument.
Śrī Jagannātha-deva’s servants who are qualified

Preaching in Siliguḍi and Bihāra

A fter Śrī Dhāma Navadvīpa parikramā

and Śrī Gaura-janmotsava in 1963,
paramārādhya Śrīla Gurudeva went preaching
in Sārasājola, Āsanavanī, Rājavandha, Palāśī,
Bāramāsiyā, Dhādikā, Kumaḍāvāda, Dumakā town
and other places in the Dumakā district of Bihāra.
for a week with his associates to various places Accompanying Śrīla Gurudeva at that time were
in the Sundaravana region, including Maīpīṭha- Śrīpāda Trivikrama Mahārāja, Śrīpāda Nārāyaṇa
Vinodapura, Damakala and Kāśīnagara. From Mahārāja [the author], Śrīpāda Kṛṣṇa-kṛpā
there, he went all around Siliguḍi and preached Brahmacārī, Śrī Gajendra-mokṣaṇa Brahmacārī,
sanātana-dharma (śuddha-bhakti ) extensively Śrī Rohiṇī-nandana Vrajavāsī, Śrī Bhagavān dāsa
for almost a month, from 21 April to 18 May. Brahmacārī, Śrī Vṛndāvana-vihārī Brahmacārī,
During the same period in the following Śrī Cidghanānada Brahmacārī, Śrī Vṛṣabhānu
year, 1964, he preached vaiṣṇava-dharma Brahmacārī and other leading sannyāsīs and
with sannyāsīs and sixteen maṭha residents brahmacārīs.

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Sārasājola is a well-known and prosperous At his request, Śrīpāda Trivikrama Mahārāja

village in the Dumakā district. Śrīla Gurudeva and Śrīpāda Nārāyaṇa Mahārāja lectured on śrī
stayed in Śrī Madhusūdana Vidyānidhi’s home in gaura-līlā and śrī rāma-līlā. They illustrated these
Sārasājola and preached śuddha-bhakti there for talks, full of bhakti-siddhānta, with slide shows.
seven days. All the leading villagers there accepted The preaching of śuddha-bhakti in these parts
vaiṣṇava-dharma along with their families. of the Dumkā district inspired the people to have
Sārasājola became like Kulīna-grāma, whose unsurpassed faith in vaiṣṇava-dharma. Whole
inhabitants were all great Vaiṣṇava devotees groups of them gave up alcohol, meat, fish, smoking
during Śrīman Mahāprabhu’s time. In those days, and so on, and were initiated into śuddha-bhakti.
there were only Vaiṣṇavas in the village of Kulīna- Śrīla Ācāryadeva and his associates returned to
grāma; even the village dogs were devotees who Śrī Devānanda Gauḍīya Maṭha after preaching in
observed Ekādaśī and other vratas. Similarly, this way for about a month.
Sārasājola became blessed by Śrīla Gurupāda- In August 1964, Śrīla Gurudeva was at Śrī
padma’s auspicious arrival there. He lectured Devānanda Gauḍīya Maṭha during the grand and
for six days there on the following six different festive celebration of Śrī Śrī Janmāṣṭamī and
subjects: Śrī Nandotsava. Many educational exhibitions
(1) What is śāstra? were organized on the maṭha’s premises, and
(2) The distinction between demigods (suras) and the devotees eagerly requested Śrīla Gurupāda-
demons (asuras). padma to open the exhibition. In the religious
(3) Kīrtana is the only beneficial sādhana. assembly in the nāṭya-mandira, he delivered a
(4) To merge with brahma, or to become brahma, lecture on Śrī Janmāṣṭamī which was filled with
is a curse for the jīva. profound siddhānta.
(5)  Īśvara is saviśeṣa (with a personal feature) and Śrīla Ācāryadeva said that it is a mistake to
sākāra (with form), not nirākāra (formless). observe Śrī Janmāṣṭamī and fasting for other
(6) Nirākāra-vāda (the doctrine stating that God vratas in accordance with the views of the smārta
is formless) is only an atheistic heretical Raghunandana. According to Hari-bhakti-vilāsa,
concept (pākhaṇḍa-vāda). when Vaiṣṇavas observe these vratas, they should
Among the other speakers were Śrīpāda abandon mixed tithis and observe śuddha-vrata.
Trivikrama Mahārāja, Śrīpāda Nārāyaṇa Mahārāja Śrī Kṛṣṇa did not take birth on saptamī-biddhā-
[the author], Śrī Cidghanānada Brahmacārī and aṣṭamī (Aṣṭamī mixed with Saptamī), but rather
Śrī Rohiṇī-nandana Vrajavāsī. on navamī-biddhā-aṣṭamī (which is also called
Śrīla Ācāryadeva gave brilliant discourses Umā-Māheśvarī tithi ). Navamī combined with
in Dumakā town for three days at the Popular Aṣṭamī tithi is therefore the tithi to be observed
Club, Śrī Rādhā-Mādhava temple and the District for the vrata. Abhijita-muhūrta (the eighth
Council House. Śrīla Gurudeva lectured on muhūrta of the day, a very powerful muhūrta at
subjects such as ‘Ṣaḍ-darśana and vedānta- about midday), the Rohiṇī constellation and other
vijñāna’, ‘The worthlessness of nirākāravāda’ and considerations are also of special importance for
‘Dharma-sevā is the only perfection of society’. this vrata.

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Śrīla Ācāryadeva preaching śuddha-bhakti

in Kolkata and Medinīpura

I n 1964, upon the insistent entreaty of Śrī

Sudhīra Kumāra Sāhā, the owner of the
famous Bhavānī Paper Concern in Kolkata, Śrī
Trivikrama Mahārāja, Śrīpāda Vāmana Mahārāja
and Śrīpāda Nārāyaṇa Mahārāja [the author] also
spoke on Śrīmad-Bhāgavatam.
Gauḍīya Vedānta Samiti’s founder-ācārya, along Śrīla Gurudeva returned to Śrī Devānanda
with many sannyāsīs and brahmacārīs, observed Gauḍīya Maṭha and from there preached in
ūrja-vrata niyama-sevā for one month, at his different regions of Medinīpura and inaugurated
Kening Street residence. For that month, his home the temple in Kalyāṇapura. He also preached
was transformed into Śrī Vaikuṇṭha-dhāma. Every sanātana-dharma in Sābaḍāveḍe Jalpāī and other
day maṅgala-āratī ; saṅkīrtana; reading from Śrī places. Śrī vyāsa-pūjā was held with great pomp
Caitanya-caritāmṛta, Śrīmad-Bhāgavatam and and ceremony in his presence in Khāmaṭī-grāma.
other bhakti literatures; sandhyā-āratī and other In the next year, 1965, after Śrī Dhāma
devotional activities took place. Many educated, parikramā and Śrī Gaura-janmotsava, Śrīla
respected and prosperous persons from Kolkata Ācāryadeva went to Śrī Siddhavāḍī Gauḍīya
participated. Śrīla Gurudeva regularly explained Maṭha with many sannyāsīs and brahmacārīs
the dialogue between Vasudeva and Nārada in the and there he laid the foundation stone for śrī
Eleventh Canto of Śrīmad-Bhāgavatam. Teachers, mandira. After returning, he preached for a month
lawyers, educationalists, highly posted officials in Goloka-gañja, Baṅgoi-grāma, Māthābhāṅgā,
and many others were very attracted when they Śītala Kuci, Siliguḍi and other places in Assam,
heard his Bhāgavatam lectures, which were full and then returned to Śrī Uddhāraṇa Gauḍīya
of excellent siddhānta. From time to time, Śrīpāda Maṭha, Chuṅchurā.

Preaching śuddha-bhakti in Śrī Mathurā, Vṛndāvana,

Lukhnow and Kāśī

D uring kārtika-vrata niyama-sevā in

September and October 1966, Śrīla
Ācāryadeva performed the eighty-four krosa Śrī
and Gāyā with Śrīmad Bhaktivedānta Nārāyaṇa
Mahārāja [the author] and a few brahmacārīs,
and then returned to Chuṅchurā.
Vraja-maṇḍala parikramā with many pilgrims. While Śrīla Gurupāda-padma was staying in
First of all, Śrīla Ācārayadeva went to Śrī Keśavajī Śrī Keśavajī Gauḍīya Maṭha in Mathurā, many
Gauḍīya Maṭha, where Śrī Bhaktivedānta Nārāyaṇa educated people of the city came to hear his
Mahārāja [the author] and Śrī Bhaktivedānta hari-kathā. Among them, the principal of Śrī
Muni Mahārāja offered him garlands and sandal Māthura Caturveda College, Śrī Gayā Prasāda
paste in a grand reception. Śrīla Gurupāda-padma Saksenā (Employment Exchange Officer) and
entrusted the responsibility of the parikramā to Śrī Pītāmbara Pantha (SDOMES) are particularly
Śrīpād Harijana Mahārāja and took rest in Śrī worth mentioning. In Lukhnow Śrīla Ācāryadeva
Keśavajī Gauḍīya Maṭha for a month. Afterwards accepted Śrī Pītāmbara Pantha’s special invitation
he went to preach in Lukhnow, Prayāga, Vārāṇasī and for three days stayed at his residence with

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His Life and Teachings

some sannyāsīs and brahmacārīs, and then left and a large brass bell weighing two maunds
for Kāśī. While there he collected the Veda (the (about eighty kilos) for the maṭha in Navadvīpa.
original scripture of the science of transcendental After staying in Kāśī for three days, he returned
sound vibrations), some rare sacred literatures to Śrī Devānanda Gauḍīya Maṭha.

Śrīla Ācārya Kesarī in Śrī Caitanya Gauḍīya Maṭha, Kolkata

F rom 26 January to 1 February 1967, there

was a large annual week-long festival at
Śrī Caitanya Gauḍīya Maṭha in Kolkata. The
(10) Parivrājakācārya tridaṇḍi-svāmī
Śrīmad Bhakti Kumuda Santa Mahārāja.
Paramapūjya tridaṇḍi-svāmī Śrīmad Bhakti
new temple and temple room were inaugurated Rakṣaka Śrīdhara Mahārāja performed the
with a great celebration during this time. Nitya- inauguration of the newly constructed temple and
līlā-praviṣṭa Śrī Śrīla Bhakti Dayita Mādhava temple room. Pūjyapāda tridaṇḍi-svāmī Śrīmad
Gosvāmī Mahārāja was the president and founder- Bhakti Bhūdeva Śrautī Mahārāja and pūjyapāda
ācārya of Śrī Caitanya Gauḍīya Maṭha and its Bhakti Pramoda Purī Mahārāja performed the
branches in India. He personally went to invite installation of the deities, the Vaiṣṇava homa-
our worshipful Śrīla Gurudeva and other Gauḍīya yajña and other ceremonies.
ācāryas to participate in this big therefore, many Every evening for three days, religious
of jagad-guru Śrīla Bhaktisiddhānta Sarasvatī assemblies were held which were attended by
Prabhupāda’s sannyāsīs took part. Some of the learned audiences. Paramārādhya Śrīla Gurudeva
prominent sannyāsīs among them are mentioned gave three lectures filled with tattva-siddhānta
here: on ‘The necessity of maṭha and mandira’, ‘The
(1) Parivrājakācārya tridaṇḍi-svāmī Śrīmad teachings of the Gītā ’, and ‘Yuga-dharma’. Each
Bhakti Rakṣaka Śrīdhara Mahārāja; day a different dignitary chaired the assembly: the
(2) Parivrājakācārya tridaṇḍi-svāmī Śrīmad honourable Śrīyuta Dīpanārāyaṇa Simha (Kolkata
Bhakti Prajñāna Keśava Mahārāja; High Court’s main judge), Śrī Śambhunātha Banarjī
(3) Parivrājakācārya tridaṇḍi-svāmī Śrīmad (Kolkata University’s former vice-chancellor) and
Bhakti Bhūdeva Śrautī Mahārāja; judge Śrīyuta Pareśanātha Mukharajī.
(4) Parivrājakācārya tridaṇḍi-svāmī Śrīmad Śrīla Ācāryadeva said in one of his lectures,
Bhakti Sarvasva Giri Mahārāja; “The leading judge of the High Court of Bengal is
(5) Parivrājakācārya tridaṇḍi-svāmī Śrīmad present here at this religious conference. The fact
Bhakti Pramoda Purī Mahārāja; that he is present in the maṭha and mandira is proof
(6) Parivrājakācārya tridaṇḍi-svāmī Śrīmad of the necessity for their existence. The authors of
Bhakti Kamala Madhusūdana Mahārāja; our smṛti-śāstras say that it is not proper to reside
(7) Parivrājakācārya tridaṇḍi-svāmī Śrīmad where there are no maṭha-mandiras.
Bhakti Āloka Paramahaṁsa Mahārāja; “Nowadays many people question whether
(8) Parivrājakācārya tridaṇḍi-svāmī Śrīmad one will get food just by calling out to Kṛṣṇa.
Bhakti Vikāśa Hṛṣīkeśa Mahārāja; This country can never be prosperous as long as
(9) Parivrājakācārya tridaṇḍi-svāmī Śrīmad this materialistic point of view persists. Modern
Bhakti Prāpana Dāmodara Mahārāja; politics are devoid of siddhānta and religious

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

belief. In ancient times, the country was ruled whether in service, business or agriculture. If
according to the codes and rules drawn up by the they wanted to take up farming, there would not
sages. Today our country disregards these rules be enough land to accommodate them.
and has taken up western teachings. It is very sad “These days the suicidal and self-destructive
that society allows the slaughter of cows and other teaching, ‘ahaṁ brahmāsmi – I am brahma, the
animals and the consumption of alcohol, and that Supreme Absolute’, is being disseminated in many
dharma has no place in the constitution of the maṭhas, mandiras, missions and sevāśramas.
nation. It is also unfortunate that this constitution This is turning the public into atheists opposed
makes no provision for religious people. On the to dharma.”
contrary, religious people are faced with anxiety The audience listened very eagerly as Śrīla
and inconvenience for no reason. Ācāryadeva, a fearless speaker of the impartial
“It is easy for anyone to understand that truth, expressed his revolutionary views. His
the sādhus’ renunciation is a great help to the brilliant lecture went on for almost one hour, after
country. The government has not yet been able to which other speakers also presented their views.
solve the problem of unemployment. No one can When the assembly ended, all the sannyāsīs and
tell how many more thousands of unemployed brahmacārīs of Śrī Caitanya Gauḍīya Maṭha
people there would be if all the highly educated came to Śrīla Ācāryadeva’s lotus feet‚ praising
persons presently residing in maṭhas were to his views and asking questions concerning the
move back into society and seek employment, philosophical conclusions of bhakti.

Inauguration of Śrī Vāsudeva Gauḍīya Maṭha

in Vāsugrāma, Assam

Ś rī Pārvatīcaraṇa Rāya, a prominent gentleman

from Vāsugrāma in the Gvālapāḍā district,
Assam, repeatedly requested Śrī Gurupāda-padma
great contribution to the preaching of śrī gaura-
vinoda-sārasvata-vāṇī – the teachings of Śrīman
Mahāprabhu, Śrīla Bhaktivinoda Ṭhākura and
to establish a preaching centre of the Śrī Gauḍīya Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. After­
Vedānta Samiti in Vāsugrāma. For this purpose, wards Śrīla Guru Mahārāja gave an attractive
he also donated some land near his residence in lecture full of siddhānta about Sevā-tīrtha Prabhu.
the centre of the market. On 21 May 1967, Śrīla After preaching śuddha-bhakti for some
Ācāryadeva went there with Śrīmad Bhaktivedānta days in Goloka-gañja, Śrīla Ācāryadeva came to
Vāmana Mahārāja, Śrī Mukunda Gopāla Brahma­ Vāsugrāma with his followers. There Śrī Vāsudeva
cārī and six other sevakas. A large assembly Gauḍīya Maṭha was established on the land
was organized on the second day, which was Śrī given by Śrī Pārvatī Bābū by the extraordinary
Nimānanda Sevā-tīrtha Prabhu’s appearance day. endeavour of Śrī Viśvarūpa Brahmacārī (BA),
Śrīla Ācāryadeva was the chairman, and on his the headmaster of the local high school. After
request Śrīmad Bhaktivedānta Vāmana Mahārāja, seeing Śrī Viśvarūpa Prabhu’s unwearying
Śrīmad Bhaktivedānta Urddhavamanthī Mahārāja, service endeavours and enthusiasm during the
Śrī Gajendra Mokṣaṇa Brahmacārī and others establishment of the maṭha, Śrīla Ācāryadeva
gave very heartfelt lectures on this mahāpuruṣa’s appointed him the maṭha president. Śrīmad

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His Life and Teachings

Urddhvamanthī Mahārāja and Śrī Sārathī Kṛṣṇa Urddhvamanthī Mahārāja and others. After some
Brahmacārī stayed in this new maṭha to carry time, Śrī Śrī Gaura-Rādhā-Vinoda-bihārījī were
on the preaching. Religious assemblies were installed, with parama-pūjyapāda Śrīla Bhakti
organized for three days. Śrīla Ācāryadeva Bhudeva Śrautī Mahārāja as the officiating priest.
lectured, as did Śrīmad Vāmana Mahārāja, Śrīmad

Lecture in the law court library and district library of Siūḍī

O n 21 June 1967, Śrīla Gurudeva, along with

his associates, made his auspicious arrival in
Siūḍī and stayed for some days at Śrīyuta Umāpada
devī, tridaṇḍi-svāmī Śrī Śrīmad Bhaktivedānta
Vāmana Mahārāja came there with several
sannyāsīs and brahmacārīs and observed a
Sādhu’s (Śrī Urukrama dāsa Adhikārī’s) residence, great vyāsa-pūjā celebration. Extensive religious
where Śrīla Gurudeva preached śuddha-bhakti. assemblies went on for three days. Pūjyapāda Śrī
One day he lectured at the law court’s library and the Bhaktivedānta Vāmana Mahārāja, the chairman
next day at the local district library on ‘The modern of these assemblies, delivered scholarly lectures
situation and sanātana-dharma’. On the other days on vyāsa-pūjā and sanātana-dharma.
Śrī Urukrama dāsa Adhikārī gave brilliant lectures The vyāsa-pūjā celebration observed for
on ‘Vaiṣṇava literature and culture’ in śrī mandira. three days at Śrī Devānanda Gauḍīya Maṭha in Śrī
On 17 February 1968, a huge vyāsa-pūjā Dhāma Navadvīpa was particularly wonderful,
festival took place in Rāmanagara Ābādagrāma. because paramārādhyatama Śrīla Gurudeva was
Upon the special request of Śrīmatī Nārāyaṇī- personally present.

Entering aprakaṭa-līlā

A fter vyāsa-pūjā, Śrī Dhāma Navadvīpa

parikramā took place with great
pomp and ceremony. It was at this time that
Bhakti Prajñāna Keśava Gosvāmī Mahārāja left
us all drowning in an ocean of separation and
entered Śrī Yugala-Kiśora’s sāyana-nityā-līlā,
paramārādhyatama Śrīla Gurudeva began his Their evening pastimes.
pastime of illness. He stayed for some days at the The following description was written by
home of Śrīyuta Rādheśyāma Sāhā and for a few someone suffering pangs of separation from his
more days with Śrī Kṛṣṇa-gopāla Vasu Mahodaya master. It was published in Śrī Gauḍīya-patrikā,
in Kolkata for medical treatment. The service Year 20, Issue 5:
rendered by these two gentlemen during that time “Ācārya kesarī oṁ viṣṇupāda paramahaṁsa
was most praiseworthy. aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna
On 3 October 1968, Śrīla Ācāryadeva was Keśava Gosvāmī Mahārāja is the founder of
brought back from Kolkata to his bhajana-kuṭī at Śrī Gauḍīya Vedānta Samiti. He is also the dear
Śrī Devānanda Gauḍīya Maṭha. Finally, on Sunday, and intimate associate of Śrī Brahma-Madhva-
6 October 1968 (19 Āśvina 1375 Baṅgābda), the Gauḍīya sampradāya’s guardian ācārya-
Śāradīya-rāsa Pūrṇima, during sandhyā-āratī bhāskara paramahaṁsa mukuṭa-maṇi nitya-
(6.15 p.m.), paramārādhyatama śrīla gurupāda- līlā-praviṣṭa jagad-guru oṁ viṣṇupāda aṣṭottara-
padma oṁ viṣṇupāda aṣṭottara-śata Śrī Śrīmad śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Samādhi-mandira at The samādhi-mūrti of ācārya kesarī

Śrī Devānanda Gauḍīya Maṭha Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

Gosvāmī Prabhupāda. Sunday, 6 October 1968, Gauḍīya Maṭha that day. From early morning,
was the auspicious day of Śāradīya-pūrṇimā and eminent sannyāsīs and sevakas had been
the first day of śrī dāmodara-vrata. That evening, tenderly singing kīrtanas such as jaya rādhe jaya
at the time of the lunar eclipse, at Śrī Devānanda kṛṣṇa, je ānila prema-dhana, śrī-rūpa-mañjarī-
Gauḍīya Maṭha in Śrī Dhāma Navadvīpa, ācārya pada, and rādhe jaya jaya mādhava dayite by
kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Śrī Narottama Ṭhākura, Bhaktivinoda Ṭhākura
Gosvāmī Mahārāja was surrounded by his and other mahājanas. Sandhyā-āratī was going
servants who had taken shelter of his lotus feet, on in the temple, and here, Gurudeva, together
his sannyāsī and ācārya godbrothers, renunciant with the devotees, was thoroughly absorbed
and householder devotees, and gentlemen who in performing kīrtana in a faint voice. He then
had become charmed by his qualities. Leaving entered nitya-līlā, uttering ‘Hare Kṛṣṇa Hare
them all drowning in an ocean of separation, Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare
he, of his own free will, entered nitya-dhāma Śrī Rāma Rāma Rāma Hare Hare’, holding the picture
Goloka Vṛndāvana and the sāyana-līlā of his of his most worshipful gurudeva to his breast.
worshipful Śrī Śrī Rādhā-Vinoda-bihārī. “Just as this happened, an astonishing event
“Renunciant and householder devotees from occurred. The head pujārī of śrī mandira came
all over India had assembled at Śrī Devānanda there with Śrīmatī Rādhikā’s garland in his hands

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three
His Life and Teachings

and tearfully said, ‘Right at the end of sandhyā- offer puṣpāñjali to paramārādhyatama Śrī
āratī, Śrīmatī Rādhikā’s garland broke by itself Gurudeva’s lotus feet, and the samādhi ceremony
and fell from Her neck. I have never seen this was performed under the guidance of prapūjya-
before.’ Everyone present understood this to caraṇa Śrīmad Bhakti Śrīrūpa Siddhāntī
mean that Śrīmatī Rādhikā, out of mercy, had Mahārāja, according to the method of Samskāra-
called Her beloved sahacarī, companion and dīpikā. As the assembled multitude performed
attendant, to sāyana-līlā-vilāsa. hari-kīrtana, Śrīla Ācāryadeva was given samādhi
“In a moment the news that Śrīla Gurudeva had in front of Śrī Śrī Guru-Gauraṅga-Rādhā-Vinoda-
entered aprakaṭa-līlā spread to all the Gauḍīya bihārījī’s temple, whose high domes seemed to
Maṭhas on both banks of Bhagavatī Bhāgīrathī. kiss the sky.” Y
Thousands of faithful people assembled to

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 Part Four:
His Pure Character
 A hint of his internal identity

A t Śrī Devānanda Gauḍīya Maṭha in Śrī

Dhāma Navadvīpa, fresh construction work
was in progress on the grand temple, replete with
nine domes. In the altar room (garbha-mandira)
a platform was being prepared for the deities.
Paramārādhya Śrīla Gurudeva came into the
garbha-mandira to decide on the shape of the
altar and the number and colour of its steps.
Śrīpāda Bhaktivedānta Muni Mahārāja and I [the
author] were with him. Śrīla Gurudeva surveyed
the area, decided on the length, width and height
of the altar, and then became immersed in
thought. After a while he turned to us and said,
“There will be three steps below the altar. The
highest step will be blue, the second step yellow
and the bottom step will be aruṇa-varṇa, the
reddish-pink at dawn.”
Śrīpāda Muni Mahārāja asked, “Why should it
be so?”
Śrīla Gurudeva replied, “The highest step will As he was speaking, his voice faltered,
symbolize the sapphire-like lustre of Vrajendra- his throat choked, and he became completely
nandana Śrī Kṛṣṇa. The second step will represent motionless. Seeing his extraordinary bhāva, we
the golden radiance of Śrīmatī Rādhikā, the crest were both struck with wonder.
jewel of Kṛṣṇa’s sweethearts.” Then he remained At that time we could not understand
silent for a few moments. Assuming an extremely anything, nor could we muster up the courage to
grave countenance, he continued, “The third step ask him. But after he entered aprakaṭa-līlā, the
will be the colour of a sakhī (here refers to a unmanifest pastimes, we realized the meaning of
mañjarī ) who brings all kinds of delight (vinoda) that hint. The lowest step symbolizes Śrī Vinoda
to Yugala-Kiśora, the divine Youthful Couple. Mañjarī, Śrī Yugala-Kiśora’s eternally playful
She is depicted by aruṇa-varṇa.” maidservant. Śrīla Gurudeva had given a hint of

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his own siddha-deha, his eternal spiritual form, in the method of bhajana (bhajana-praṇālī ) to
in a very hidden way. some of his qualified disciples; otherwise the śrī
It was around that same time that I inquired rūpānuga line would come to an end. He also
from him in private, “Did your gurudeva reveal the mercifully gave this praṇālī to me.”
identity of the siddha-deha of any of his disciples?” I again asked, “Will you bestow your mercy
Solemnly, Śrīla Gurudeva replied, “He has and reveal the name of your siddha-deha?”
certainly done so. Śrīla Prabhupāda has given Śrīla Gurudeva replied, “Not just now. At the
the identity of the siddha-deha and instructions appropriate time it will be disclosed.”

The inferiority of direct perception

O nce paramārādhyatama Śrīla Gurudeva

was returning to Śrī Dhāma Navadvīpa
from Śrī Keśavajī Gauḍīya Maṭha by train. Four or
Gurujī: The creator and conductor of the
universe is the one supremely merciful, all-
powerful Truth. This ultimate Truth is known as
five brahmacārīs, including me [the author], were Īśvara, Paramātmā or Bhagavān. Although we are
all sitting with him in a reserved compartment. all His parts and servants, we have forgotten this,
When the train pulled out of Mathurā Junction, and we have thus been subjected to the threefold
a railway magistrate accompanied by a few miseries in various species of life in this material
soldiers came to check our compartment. Having world since time immemorial. Without the mercy
done so, he sat down in a vacant seat right next of Bhagavān we cannot be released from the
to Śrīla Gurudeva, and immediately asked him, bondage of material existence. Bhakti means
“Mahātmājī, where are you coming from?” to observe the injunctions described in the
Gurujī: We have just come from Mathurā. We scriptures for the sake of pleasing Bhagavān.
have an āśrama called Keśavajī Gauḍīya Maṭha Magistrate: You people believe in God, but I do
opposite the district hospital. not believe in the existence of any God. I do not
Magistrate: And where are you going? put any faith in anything which does not appear
Gurujī: We are going to our headquarters in before these eyes. Is Bhagavān visible to the eyes?
Śrī Dhāma Navadvīpa. Gurujī: Although you speak like this, you are
Magistrate: What is the aim of your obliged to accept the existence of many things
organization? that you cannot see.
Gurujī: We preach pure sanātana-dharma Magistrate: You may say that. Nevertheless,
throughout the world. Specifically, following the fact is that I have no faith in anything I cannot
in the footsteps of Śrī Caitanya Mahāprabhu, see directly with my eyes.
we preach and practise harināma-saṅkīrtana Gurujī: That is not true. Are your mother and
and śuddha-bhakti as described in Śrīmad- father still alive?
Bhāgavatam and other scriptures. The only aim Magistrate: Yes, they are still living.
of our organization is to attract the living entities Gurujī: Can you say for certain that the person
to this auspicious path. you call ‘Father’ is actually your genuine father?
Magistrate: What do you mean by bhakti ? If so, then what evidence is there? Is it visible to

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“If you can put your faith in so If you can put your faith in so many different
fault-ridden textbooks or in your own defective
many different fault-ridden and limited sense perception, then why not
textbooks or in your own defective put faith in the Vedas and other authoritative
scriptures, which are beyond human origin,
and limited sense perception, devoid of all kinds of defects, and not subject to
then why not put faith in the Vedas faults such as illusion and negligence. The Vedic
scriptures are even more reliable and trustworthy
and other authoritative scriptures, than your mother.
which are beyond human origin, In the Vedas it is stated:

devoid of all kinds of defects, yato vā imāni bhūtāni jāyante

yena jātāni jīvanti
and not subject to faults such as yat prayanty abhisaṁviśanti
illusion and negligence. ” tad vijijñāsasva tad brahma
Taittirīya Upaniṣad (3.1)
your own eyes that he is the man who impregnated One should inquire about that brahma
your mother when she conceived you? from whom all living entities emanate, who
When the honourable magistrate heard this maintains their existence and into whom
question, he became embarrassed and could not they all ultimately enter.
answer.
Gurujī: No. You did not witness this incident Furthermore in Brahma-sūtra (1.1.2) it is
which occurred prior to your birth, so you said, “janmādy asya yataḥ – brahma is He from
do have faith in the unseen. You accept with whom the creation, maintenance and destruction
confidence that he is your father just on the word of the universe arises.” In Bhagavad-gītā (10.8),
of your mother and family members. Bhagavān Śrī Kṛṣṇa has also said:
Magistrate: What you have said is absolutely ahaṁ sarvasya prabhavo
correct. I have come to know the identity of my mattaḥ sarvaṁ pravartate
father by putting faith in the words of my mother iti matvā bhajante māṁ
and family members. budhā bhāva-samanvitāḥ
Gurujī: In the same way all the scriptures
I am the source of both mundane and spiritual
are like a mother in the sense that they are
worlds. Everything emanates from Me. The wise
authoritative evidence. They include the Vedas,
who know this well engage in bhajana of Me,
which are not of human origin, and literatures
with transcendental emotion in their hearts.
such as the Gītā, Śrīmad-Bhāgavatam and
Rāmāyaṇa, which support the Vedic version. The Vedic scriptures are the unerring illu­
They say repeatedly that the creator and director minator of the Supreme Truth. These literatures
of the universe is Īśvara, or God. He is referred to are not created by any human being of limited
as brahma, Paramātmā and Bhagavān. intelligence. From time immemorial, Manu and

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all the great sages headed by Nārada, Vyāsa and In the meantime, the train reached Āgrā
Vālmīki have tested and realized the validity of Cantonment. He touched Gurujī’s lotus feet
this fact. Highly intelligent people and ācāryas with great faith, and said, “I have to get off here,
such as Śrī Śaṅkara Ācārya, Śrī Rāmānuja Ācārya but in the future I will visit Śrī Keśavajī Gauḍīya
and Śrī Madhva Ācārya have also acknowledged Maṭha.”
the evidence presented in the Vedic scriptures Other passengers had sat down around us,
and accepted the existence of God. Therefore it is eager to hear the magistrate’s conversation
quite appropriate and in your own best interest with Gurujī. They were truly impressed by the
to accept this conclusion. exchange and went on discussing the subject of
Magistrate: You have opened my eyes. I under­ dharma with Gurujī for the rest of the journey.
stand that I have been quite wrong up till now.

Discussion with the Communist Jyoti Bābū

I n 1951 or 1952, paramārādhya Śrīla

Gurudeva had gone to the border region
of Sundaravana in Bengal before Śrī Dhāma
Jyoti Bābū: Can’t you see that the lives of these
people have been thrown into turmoil by the
terrible flood? Their crops have been ruined, and
Navadvīpa parikramā to preach śuddha-bhakti, village after village has been submerged. They are
to invite faithful people to join the parikramā, and expecting help from others for food and clothing,
to collect provisions for the parikramā. One day yet you have come to beg alms from these very
Śrī Gurudeva was taking us with him to the house people?
of a faithful devotee when he encountered Jyoti Gurudeva: The flood has come? Where is it?
Bābū with some of his followers. Jyoti Bābū, who So far the cigarette at your lips has not been
later became the chief minister of Bengal, was at extinguished, so where is the flood? Dear Sir, this
that time the main chairman of the Communist flood is not the real flood. We have come here to
party of Bengal. As a leader of the opposition extinguish the fire of devastation that is afflicting
party, he had come to investigate the condition of the jīvas birth after birth, and to protect the living
the flooded land in the border region. When he beings from the real flood waters, which come at
saw Śrī Gurudeva dressed in saffron cloth and the time of the universal inundation.
carrying his tridaṇḍa, he stopped and asked in a We have come here so that those jīvas who
very arrogant way, “From where are you coming?” are averse to Kṛṣṇa may attain their natural
Śrī Gurudeva replied politely, “We are from Śrī condition of everlasting happiness. A living entity
Gauḍīya Vedānta Samiti in Śrī Navadvīpa-dhāma.” can never be happy as long as he does not adopt
Jyoti Bābū: Have you come to inspect the state the principles of dharma in his life and as long
of the flooded area and show sympathy for the as he does not worship Bhagavān. Atheistic life
people? is animal life. You are going to ruin Bengal and
Gurudeva: We have come to preach pure India completely by accepting the conception of
vaiṣṇava-dharma for the eternal welfare of the Western civilization.
living entities, and to collect some provisions for Jyoti Bābū: We do not believe in the Vedic
Śrī Navadvīpa-dhāma parikramā. scriptures. We believe in hard work. Work (karma)

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is life, work is God. It is because of people like modern times champions of karma like Hitler,
you that this country has gone to hell. You people Mussolini and Lenin. Have you not observed
should do some work yourselves and then give their miserable fate? There is no place in India
instructions about work. Begging alms is the for atheists like Cārvāka and others. India is
occupation of cowards. the country of sanātana-dharma. No one can
Gurudeva: It is atheists like you who have vanquish this sanātana-dharma, no matter how
caused the devastation of India. India was influential he may be. A day will come when you
happier and more civilized than the other will not even have the opportunity to repent.
countries of the world as long as her politics were When Jyoti Bābū heard Gurudeva’s answer, he
governed by dharma and her people were faithful was at a loss for words. He promptly departed in a
and religious. In ancient times stalwarts like tantrum, accompanied by his followers.
Hiraṇyakaśipu, Rāvaṇa, Duryodhana and Kaṁsa Śrī Gurudeva was a fearless speaker of the
were far greater advocates of karma than you are, impartial truth. Before his powerful arguments,
but the scriptures recount how they all came to even the most proficient logicians used to bow
an abominable end. More recently, we have heard their heads in defeat.
of Alexander the Great and Napoleon and in

Śrī Gurudeva and the alms received

O nce (in around 1951) Śrīla Gurudeva stayed

at Śrī Uddhāraṇa Gauḍīya Maṭha, which
was the headquarters of Śrī Gauḍīya Vedānta
“The preaching went very well,” I replied. “We
collected about two hundred and fifty rupees.”
Gurujī was very pleased. Some time later pūjyapāda
Samiti at that time. From there he went out and Nārasiṁha Mahārāja came before Gurujī, offered
preached śuddha-bhakti everywhere. The sevā his praṇāma and put the donation in Gurujī’s
and pūjā in the Maṭha, as well as Śrī Navadvīpa- hand. Śrī Gurudeva asked, “How much is it?”
dhāma parikramā and other activities, used to “Two hundred and twenty-five rupees,” replied
run on whatever alms came from madhukarī. pūjyapāda Nārasiṁha Mahārāja.
Before Śrī Dhāma Navadvīpa parikramā, I [the “Where are the remaining twenty-five rupees?”
author] went with parama-pūjyapāda Śrī Śrīmad asked Śrīla Gurudeva.
Nārasiṁha Mahārāja to Śrī Rāmapura and other “I have kept some rupees for my personal
towns near Kolkata to preach and beg alms. expenses,” replied Mahārāja.
After preaching and performing bhikṣā “Bring those donated rupees right now and
for fifteen days we returned to Śrī Uddhāraṇa give them to me,” said Śrī Gurudeva.
Gauḍīya Maṭha, having collected a total of two Śrīpāda Nārasiṁha Mahārāja was somewhat
hundred and fifty rupees, which at that time was angry and said, “Can’t we keep even a few rupees
a large sum of money. As soon as I arrived, I for our immediate expenses?”
offered my praṇāma at paramārādhyatama Śrīla “First please kindly give them to me.”
Gurudeva’s lotus feet. After giving his blessings, Pūjyapāda Mahārāja somewhat resentfully
he asked, “How was the preaching?” went to his bhajana-kuṭī, brought back the

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Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

“ The lesson to be learned from

this is that one should never at
any time utilize for one’s own
enjoyment money or commodities
received from worldly people.
One should offer them at the
”
divine feet of gurudeva ...

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remaining twenty-five rupees, and threw them When pūjyapāda Nārasiṁha Mahārāja heard
down in front of Śrīla Gurudeva. Gurujī picked this, he became thoroughly ashamed and all
up the money, counted it and then returned misgivings were dispelled from his heart. Bowing
those very same rupees. his head, he said with complete humility, “Please
“If you are just going to return them, then what forgive me. I never took this matter so seriously.
was the point in taking them in the first place?” Whatever you are saying is completely correct. I
asked Śrīpāda Nārasiṁha Mahārāja. will follow this instruction the rest of my life.”
Śrī Gurudeva became quite grave and said, The lesson to be learned from this is that
“The food and wealth of sensuous people one should never at any time utilize for one’s
contains poison which ordinary people cannot own enjoyment money or commodities received
digest. It has been written in śāstra that when from worldly people. One should offer them at
a sādhaka eats food from a sense enjoyer, his the divine feet of gurudeva or equally elevated
heart becomes wicked and it is not possible to Vaiṣṇavas, because such Vaiṣṇavas can engage
remember Bhagavān with such a disturbed mind. these commodities in the service of Bhagavān.
Therefore sādhakas should always be careful. Otherwise, their poison is deadly for the sādhaka.
Śrī Raghunātha dāsa Gosvāmī is direct proof of Śrīman Mahāprabhu has said:
this. He did not accept the money sent by his own
viṣayīra anna khāile malina haya mana
father, because although his father appeared to
malina mana haile, nahe kṛṣṇera smaraṇa
be a Vaiṣṇava, he was actually not (vaiṣṇava-
prāya). Even advanced sādhakas have been Śrī Caitanya-caritāmṛta
deviated and have fallen from the realm of (Antya-līlā 6.278)
bhajana due to eating the food of sensuous When one eats food offered by sensuous
people. That is why I have taken this money from or worldly people, the mind becomes
you. It was acquired from sense enjoyers, and contaminated, and in that state one cannot
therefore it was mixed with poison. Now I have remember Kṛṣṇa.
purified it and I am giving it back to you. There is
pratigraha kabhu nā karibe rāja-dhana
no danger in it any more.
viṣayīra anna khāile duṣṭa haya mana
“Disaster is guaranteed if even one paisa that
has been collected in the name of Śrī Hari, Guru mana duṣṭa haile nahe kṛṣṇera smaraṇa
and Vaiṣṇavas is used in one’s own service. I do kṛṣṇa-smrti vinā haya niṣphala jīvana
not use even a single paisa from donations for my Śrī Caitanya-caritāmṛta
own purposes. Who can engage donated wealth (Ādi-līlā 12.50–51)
in the service of Hari, Guru and Vaiṣṇavas? Only
One should never accept alms from royalty
a highly qualified Vaiṣṇava who has offered his
or wealthy people because when one eats
body, mind, words and everything at the feet of
such food the mind becomes polluted. A
śrīla gurudeva and the Supreme Lord, who is
polluted mind cannot remember Kṛṣṇa, and
unconditionally surrendered at the lotus feet of
without remembrance of Kṛṣṇa one’s whole
Bhagavān, and who is empowered in bhajana.
life is a failure.
Ordinary temple devotees cannot.”

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Śrī Gurudeva on the svarūpa of the jīva

I n 1955, kārtika-vrata niyama-sevā and the

eighty-four kosa Vraja-maṇḍala parikramā
were brought to a successful conclusion under
līlā 20.108) it is stated that the jīva is Kṛṣṇa’s
nitya-dāsa and has manifested from Kṛṣṇa’s
taṭasthā-śakti:
the guidance of Śrī Gauḍīya Vedānta Samiti. Some
jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’
of Śrīla Prabhupāda’s most learned sannyāsī
kṛṣṇera ‘taṭasthā-śakti’, ‘bhedābheda-prakāśa’
disciples came from other Gauḍīya Maṭhas after
the parikramā and assembled at Śrī Keśavajī “From this verse it seems that the quality of
Gauḍīya Maṭha in Mathurā to meet with Śrī being the servant of Kṛṣṇa is eternally latent
Gurudeva. In addition, some of Śrīla Prabhupāda’s in the very constitution of the living being.
senior sannyāsīs and brahmacārīs had already Consequently his service, his name, his form and
been with Śrī Gurudeva during the parikramā. so on must be present in some form or other in
Consequently, since so many godbrothers had his constitutional nature, which is now covered
come together in one place, a special iṣṭagoṣṭhī by māyā. However, it can also be said that, since
took place in which many prominent sannyāsīs the jīva is a transformation of taṭasthā-śakti, his
and brahmacārīs were present, along with Śrī svarūpa should also be taṭasthā: ‘guru-kṛṣṇa-
Gurudeva. They included prapūjya-caraṇa prasāde pāya bhakti-latā-bīja – by the mercy
Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Mahārāja, of guru and Kṛṣṇa the living being receives
Śrī Śrīmad Bhakti Bhūdeva Śrauti Mahārāja, Śrī the seed of the bhakti creeper’ (Śrī Caitanya-
Śrīmad Bhakti Vicāra Yāyāvara Mahārāja, caritāmṛta, Madhya-līlā 19.151). From this point
Śrī Śrīmad Bhakti Dayita Mādhava Mahārāja, of view it seems that the jīva is constitutionally
Śrī Narottamānanda Brahmacārī (Śrī Śrīmad an infinitesimal particle of consciousness who
Bhakti Kamala Madhusūdana Mahārāja), Śrī obtains the bhakti-latā-bīja by the mercy of guru
Mahānanda Brahmacārī (Śrī Śrīmad Bhakti Āloka and Kṛṣṇa. In that case, the nature of his perfected
Paramahaṁsa Mahārāja), Śrī Śrīmad Bhakti Vikāśa condition will be in accordance with the nature of
Hṛṣikeśa Mahārāja, Śrī Śrīmad Bhakti Vijñāna the seed he receives.
Āśrama Mahārāja, Śrī Śrīmad Bhakti Prāpaṇa “Śrīla Narottama dāsa Ṭhākura also supports
Dāmodara Mahārāja and Śrī Śrīmad Bhakti Jīvana this idea in Śrī Prema-bhakti-candrikā : sādhane
Janārdana Mahārāja. bhābiba jāhā siddha-dehe pāba tāhā, rāga
The youngest in that assembly, Śrīpāda Bhakti pathera ei se upāya. This verse informs us that
Vikāśa Hṛṣikeśa Mahārāja, was very inquisitive perfection will be in accordance with whichever
about tattva. Full of humility, he folded his type of sādhana is practised.
hands and said, “For a long time I have had “Superficially, it seems that there are two
a doubt about the svarūpa of the jīva. I have contradictory points of view. Is it that some
scrutinized many Gosvāmī literatures, and I have specific service tendency is eternally present in
also asked my senior godbrothers, but so far the eternal form of the jīva, and that perfection is
my doubt has not been dispelled. In Sanātana- attained accordingly? Or is it that one’s method
śikṣā in Śrī Caitanya-caritāmṛta (Madhya- of devotional practice determines the perfected

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“It is inconsistent to suppose that and characteristics remain concealed because he

is covered by māyā. By the grace of Bhagavān,
the svarūpa of the jīva manifests one’s inherent svarūpa becomes manifest as
one performs bhajana in the company of saintly
according to the type of sādhu-
persons (sādhus) and becomes freed from māyā.
saṅga one has. For example, not It is also certain that, unless one has sādhu-
saṅga, release from māyā and the manifestation
even the association of Śrī Caitanya
of the svarūpa are both quite impossible. For this
Mahāprabhu and His associates reason, sādhu-saṅga is absolutely essential.
“It is inconsistent to suppose that the svarūpa
could change the hearts of Anupama
of the jīva manifests according to the type of
Gosvāmī and Murāri Gupta. ” sādhu-saṅga one has. For example, not even the
association of Śrī Caitanya Mahāprabhu and His
condition that one finally attains? Please, kindly associates could change the hearts of Anupama
clear up my confusion in this matter.” Gosvāmī and Murāri Gupta. Murāri Gupta is
When prapūjya-caraṇa Yāyāvara Mahārājajī considered to be Hanumān, Śrī Rāmacandra’s
heard this question, he became overjoyed associate. Śrīman Mahāprabhu pointed out
and humbly requested pūjyapāda Śrī Śrīmad to him that Śrī Kṛṣṇa is adorned with more
Bhakti Rakṣaka Śrīdhara Mahārāja to answer. sweetness than Śrī Rāmacandra, and furthermore
Prapūjya-caraṇa Śrīdhara Mahārāja was highly that Śrī Kṛṣṇa is also the origin of all incarnations
knowledgeable in the Vaiṣṇava scriptures and (avatārī ). After hearing from Mahāprabhu,
was an erudite philosopher. He began to answer Murāri Gupta vowed to give up Śrī Rāmacandra
this profound question. and to perform kṛṣṇa-bhajana.
“The nature of the living entity is compared to “But when he came before Śrī Mahāprabhu
an atomic conscious particle of the spiritual sun, the next day he began to cry, saying, ‘I took a vow
Śrī Kṛṣṇa. The living being has been described before You to worship Śrī Kṛṣṇa, but I could not
in the Gosvāmī literatures as the vibhinnāṁśa- sleep the whole night. On the one hand, I have
tattva of brahma. The meaning of vibhinnāṁśa- offered my head at the feet of Śrī Rāmacandra
tattva is that when Bhagavān, who possesses and I cannot leave Him. On the other hand I
the potency to make the impossible possible cannot transgress Your order. Either way, I
(aghaṭana-ghaṭana-paṭīyasī śakti ), is equipped cannot continue living.’ As he spoke he fell down
only with His atomic conscious jīva-śakti, then at Śrī Mahāprabhu’s feet. Śrīman Mahāprabhu
His expansion (aṁśa) is called a vibhinnāṁśa- lifted him up and embraced him, saying, ‘You are
jīva. However, when that same Bhagavān is replete so fortunate; you are an eternal associate of Śrī
with all of His potencies, then His expansion Rāmacandra. The way in which you are serving
is called svāṁśa. Thus the vibhinnāṁśa jīvas Him is auspicious for you. I am overflowing with
are eternal. It is certain that their methods of joy to see your ecstatic sentiments.’
bhagavat-sevā, and their names, forms and so “Later on, when Śrī Caitanya Mahāprabhu was
on are inherent. Yet the jīva’s transcendental form in Śrī Raṅgam during His tour of South India, He met

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with Śrī Vyeṅkaṭa Bhaṭṭa, Śrī Trimalla Bhaṭṭa, Śrī I have sold my head at the feet of Śrī
Prabodhānanda Sarasvatī and Vyeṅkaṭa Bhaṭṭa’s Raghunāthajī. Please be merciful to me so
son Gopāla Bhaṭṭa. Śrīman Mahāprabhu quoted that I may serve His lotus feet birth after
from Śrīmad-Bhāgavatam and other scriptures birth. My heart breaks simply at the thought
regarding the supremacy of the sweetness of Śrī of giving up His lotus feet.
Kṛṣṇa’s form and other attributes. He proved the
pre-eminence of Vrajendra-nandana Śrī Kṛṣṇa’s “Śrī Rūpa and Sanātana were very happy to
loveliness, and consequently their hearts were hear the words of their younger brother. Praising
changed. They accepted initiation in the kṛṣṇa- and congratulating him, they took him in their
mantra and they all became engaged in serving arms and embraced him.
Kṛṣṇa, following the sentiments of Vraja. “From this it is evident that sādhu-saṅga
“One noteworthy point here is that, according assists in manifesting the svarūpa of the jīva, but
to our Gosvāmīs, Śrī Prabodhānanda Sarasvatī sādhu-saṅga cannot change his svarūpa.”
is Tuṅgavidyā Sakhī in vraja-līlā and Gopāla Having said this, prapūjya-caraṇa Śrīdhara
Bhaṭṭa Gosvāmī is Śrī Guṇa Mañjarī. For pastime Mahārāja requested our gurupāda-padma
purposes, they both appeared in South India Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī
and were performing their sādhana-bhajana Mahārāja to say something on this subject. Śrīla
after accepting initiation in the Śrī sampradāya, Gurudeva said, “Whatever we have deliberated
but constitutionally, they were gopīs of Vraja. upon, and whatever we have seen in Gauḍīya
Although they had already been initiated into Vaiṣṇava literature definitely supports your
the Śrī sampradāya, they were attracted to the conclusion. The jīva has his own siddha-svarūpa;
service of Śrī Kṛṣṇa by the influence of Śrīman his inherent name, form and so on, are all eternal.
Mahāprabhu’s association. Each of the innumerable individual jīvas has his
“Śrī Rūpa and Sanātana similarly told their own separate svarūpa, but the jīva has forgotten
younger brother Śrī Vallabha, also known as this due to being covered by māyā.
Anupama, about the beauty and sweetness of Śrī “When by good fortune the jīva attains pure
Kṛṣṇa’s svarūpa and the ultimate superiority of sādhu-saṅga and the mercy of guru, māyā
His loving dalliances, His prema-vilāsa. They also gradually begins to go away and his svarūpa
advised him to perform kṛṣṇa-bhajana. Anupama begins to manifest. We can give a material example
was very much influenced by his brothers’ words to illustrate this. If different types of seeds such as
and took dīkṣā in the kṛṣṇa-mantra, expressing mango and jackfruit are sown in the same piece
the desire to perform kṛṣṇa-bhajana. However, of land on the bank of a river, different types of
early the next morning he fell crying at their feet plants or trees will come from the different types
and said: of seeds, even though the river gives the same
water to each of them, the same wind blows on
raghunāthera pāda-padma chāḍāna nā yāya
them, and the same sunlight shines on them all.
chāḍibāra mana haile prāṇa phāṭi’ yāya
When they mature, each will produce a different
Śrī Caitanya-caritāmṛta type of fruit. This testifies that different types of
(Antya-līlā 4.42) seeds manifest their inherent natures as different

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“Their particular features are not raindrops falling on an oyster produce a pearl; on
a banana tree, camphor; on a snake, a precious
directly manifest in the seed, but jewel; on an elephant, the gaja-mukta, or elephant
still the seedling and the tree with its pearl; and when they fall on the hoof of a cow,
gorocanā, a bright yellow pigment, is produced.
leaves, branches, fruits, flowers and One type of water causes different substances
flavour are present in the seed in to manifest because of the different receptacles.
Similarly, when different disciples are influenced
an unmanifest form. ... In the very by the association of one guru or Vaiṣṇava,
same way, everything – the jīva’s they manifest service moods in different rasas
and varieties of spiritual perfection. In Jaiva-
constitutional name, form, bodily dharma, Śrī Vrajanātha and Vijaya Kumāra heard
limbs and nature – are present in an everything from the same guru, Raghunātha dāsa

”
Bābājī. Still their respective tastes manifested
unmanifest form within him. differently. They both attained perfection, but for
Vrajanātha it was in sakhya-rasa and for Vijaya
types of trees with their own particular fruits and Kumāra it was in madhura-rasa.
flavours, even when they are all exposed to the “According to Śrī Bṛhad-bhāgavatāmṛta,
same natural elements. It is also true that without when Śrī Nārada Gosvāmī and Śrī Uddhava
the water, air, sunshine, etc., they cannot sprout saw Gopa Kumāra, they ascertained that he was
and attain their mature form. Furthermore, it is constitutionally an associate in sakhya-rasa.
true that even though they all associate with the He had the association of Śrī Nārada Gosvāmī,
natural elements in the same way, they manifest Uddhavajī, Hanumānjī and others, but no one’s
different trees with different fruits and flavour. influence changed his natural sakhya-bhāva.
Their particular features are not directly manifest “If association could change one’s inherent
in the seed, but still the seedling and the tree with service, then why didn’t the gopīs’ association
its leaves, branches, fruits, flowers and flavour change Uddhava’s svarūpa? Śrīmatī Yaśodā
are present in the seed in an unmanifest form. We also associated with the gopīs, but her svarūpa
never see a deviation from this. did not change. The confidential purport is that
“In the very same way, everything – the jīva’s in the stage of practice, the sādhaka performs
constitutional name, form, bodily limbs and sādhana-bhajana according to his association,
nature – are present in an unmanifest form within as long as he does not realize his svarūpa.
him. When the essence of hlādinī and saṁvit However, when his anarthas have gone, his
arises in the heart of the jīva by the association inherent mood appears in the form of some
of bona fide guru and Vaiṣṇavas, then the jīva’s particular taste (ruci ) and begins to reveal his
constitutional form, whatever it may be, gradually identity. Śrī gurudeva notices his natural taste,
begins to manifest. and merely indicates his relationship and eleven
“We can give another material example. At the types of bhāva, thereby enabling him to make
time of the stellar constellation known as Svāti, progress in bhajana.

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“Sometimes a sādhaka who by nature is of pure svarūpa. Most of the qualities of Īśvara are
a higher rasa can engage in service in a lower also partially present in the jīva and he has a pure
rasa by the association of devotees in dāsya and ego. This conception is not opposed to logic, for
sakhya-rasa. However, when he is not satisfied and the qualities of the sun are also seen in the atomic
later comes into higher association, he will give up particles of sunshine, and similarly the qualities
the previous moods and attain his inherent bhāva. of the Supreme Truth are also observed to be
“The opinion of Śrī Bhaktivinoda Ṭhākura, partially present in the jīvas. But, because the living
the Seventh Gosvāmī, is quite clear on this matter. being is averse to the Supreme Controller, his
In his explanation of the verse ceto-darpaṇa- pure svarūpa is concealed by māyā. Conversely,
mārjanam (Śrī Śikṣāṣṭaka 1) he has written: when he becomes inclined towards the Supreme,
“ ‘ceto-darpaṇa-mārjanaṁ ityādinā jīvasya the curtain of the covering potency māyā is with­
svarūpa-tattvaṁ vivṛtam. tathā śrīmajjīvava­ drawn, and the jīva’s pure svarūpa and qualities
caraṇāḥ—jīvākhya-samaṣṭa-śakti viśiṣṭasya are then uncovered. Immediately there­after he has
parama-tattvasya khalvaṁśa eko jīvaḥ. … tathā the direct perception of his own svarūpa.
śrīmad-vedāntabhāṣyakāro ’pi—vibhu-caitanya­ “ ‘From this conclusion it is evident that
mīśvaro ’ṇu-caitanyaṁ jīvaḥ, nityaṁ jñānādi­ the jīva is an infinitesimal atomic particle of
guṇakatvaṁ asmadartha tvaṁ cobhayatra consciousness. He has an inherent spiritual
jñānasyāpi jñātṛtvaṁ prakāśasya raveḥ identity, cinmaya-svarūpa, in which his pure
prakāśakatvavadaviruddham. … etena jīvasy­ ego, pure consciousness, pure form, method of
āṇutvaṁ cit-svarūpa tvaṁ śuddhāhaṅkāra- service and so on are definitely present.’
śuddha-citta-śuddha-deha-viśiṣṭatvaṁ ca “ ‘śravaṇa-kīrtanādi-sādhana-samaye yadā
jñāpitam. pareśavaimukhyāt bahiraṅga- śuddhā-bhaktir udeti tadā svasyā ’vidyatvaṁ
bhāvāviṣṭatvācca śuddhāhaṅkāragata śuddha- parihṛtya vidyayā cidetara vitṛṣṇājananī sāpi
cittasyāvidyāmaladūṣaṇamapi sūcitam. jīvasya sthūla-liṅgamaya-saupādhika-deha­
“ ‘The correct conception of svarūpa-tattva of the dvayaṁ vināśya tasya svarūpagata śuddha-cid-
jīva has been given in the verse ceto-darpaṇa- dehaṁ adhikārabhedena madhura-rasāsvādanā
mārjanam. Śrīla Jīva Gosvāmī’s conclusion on yatanaṁ gopikā-deham api prakaṭayati.
this subject is that when the Supreme Absolute “ ‘As the sādhaka jīva goes on hearing and
Truth is equipped with the sum total of the jīva- chanting, pure bhakti appears in his heart, and
śakti, His minute expansion is known as a jīva. the function of the essence of hlādinī and saṁvit,
Śrī Baladeva Vidyābhūṣaṇa, who compiled the Śrī known as Bhakti-devī, removes all desires and
Govinda-bhāṣya on Vedānta-sūtra, is of the same aspirations except for the service of Bhagavān.
opinion: Īśvara is the supremely conscious Being After all ignorance is dispelled, the jīva’s gross
(vibhu-caitanya), whereas the jīva is a minutely and subtle coverings are both destroyed by
conscious being (aṇu-caitanya). Īśvara is eter­ the vidyā-vṛtti, the function of the knowledge
nally radiant with all auspicious and unlimited, potency. At once the jīva’s pure, constitutional,
transcen­dental qualities. He has a completely pure transcendental body appears. Those who are
ego. He is both the knower and the embodiment eligible to taste madhura-rasa attain the purely
of know­ledge. Similarly, the jīva also has his own spiritual body of a gopī.’

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“Now it is necessary to reconcile two

considerations. In Śrī Prema-bhakti-candrikā kīṭaḥ peśaskṛtā ruddhaḥ
we read: ‘sādhane bhābibe jāhā siddha-dehe kuḍyāyāṁ tam anusmaran
pāba tāhā – Whatever one contemplates during saṁrambha-bhaya-yogena
the practice of devotional service will certainly vindate tat-svarūpatām
be achieved upon attaining one’s perfected
A wasp will forcibly confine a caterpillar to
spiritual body.’ Hari-bhakti-sudhodaya (8.51)
his hole in a wall. Overwhelmed with fear,
states: ‘yasya yat-saṅgatiḥ puṁso maṇivat syāt
the caterpillar continuously thinks of the
sa tad gunaḥ – According to the living entity’s
wasp and thereby transforms into a wasp.
association, he takes on certain qualities, just
like a jewel reflects those objects close to it.’ This “The same principle applies in relation to
does not mean that the svarūpa of the jīva is the rāgānuga-bhakti sādhakas. At the time of
like spotlessly clear crystal and that his siddha- sādhana, they go on continuously thinking about
svarūpa appears according to association. serving Śrī Kṛṣṇa and His pastime associates in
Rather, when the conditioned soul performs their internally conceived bodies. Thus they also
the activities of śuddha-bhakti such as hearing become totally absorbed. Finally, giving up their
and chanting in the association of a pure bona gross and subtle material bodies, they take a
fide guru and Vaiṣṇavas, the contamination birth in Vraja that corresponds to their internally
of ignorance, anarthas and so on is cleared by conceived siddha-deha, and attain the very same
the influence of that svarūpa-siddha-bhakti, service that they were previously contemplating.
and a semblance, an ābhāsa, of the natural “Thus the constitutional appearance, name
characteristics of the soul begins to manifest. and mood of the jīva are present even in the
“Only for such a sādhaka has Śrīla Rūpa conditioned stage, during which time it remains
Gosvāmī given the instruction to associate with unmanifest. That svarūpa is simply manifested by
Vaiṣṇavas who are svajātīya-āsaya-snigdha – the mercy of svarūpa-śakti, and specifically by the
who are affectionately disposed (snigdha) towards action of the essence of hlādinī and saṁvit. Nitya-
one, and who are svajātiya-āsaya, established in siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā
the same mood of loving service for which one (Bhakti-rasāmṛta-sindhu 1.2.2). It is not that
aspires. At that time, the dīkṣā-guru, śravaṇa- sādhana produces something entirely new. Rather,
guru or śikṣā-guru sees the sādhaka’s internal sādhana is performed exclusively to bring about
characteristics and, for his advancement on the the manifestation of that eternally perfect bhāva
path of bhajana, gives the ekādaśa-bhāvas, the which is intrinsic to the svarūpa of the jīva.”
eleven features of the svarūpa, as expounded The assembled Vaiṣṇavas were extremely
in śrī rāgānuga-mārga. In this way the sādhaka delighted to hear such an elaborate presen­
performs bhāva-bhajana by this internally tation. Śrīpāda Hṛṣikeśa Mahārāja especially
conceived siddha-deha to bring about the expressed his gratitude and said, “I am eternally
manifestation of his siddha-svarūpa. Śrīmad- indebted to you because today you have
Bhāgavatam (7.1.28) illustrates this point with dispelled a doubt that I have harboured for a
an apt example: long time.”

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Pāñcarātrika guru-paramparā and bhāgavata-paramparā

N owadays, people are constantly concocting

new objections to the lineage being
presented by the Gauḍīya Vaiṣṇava sampradāya
rently preaching Śrī Caitanya Mahāprabhu’s
pure kṛṣṇa-bhakti and śrī harināma throughout
the world. Because they have preached so exten­
as their authentic guru-paramparā. Some believe sively, in prominent countries such as America,
that since Śrī Baladeva Vidyābhūṣaṇa was initiated England, France, Germany, Italy, Belgium, Canada,
into the Madhva sampradāya, he was not actually Australia, Indonesia, Malaysia and Singapore,
a Gauḍīya Vaiṣṇava. They assert that, although the streets and avenues in every city – and even
he had the asso­cia­tion of Gauḍīya Vaiṣṇavas, the in every town and village – are resounding with
influence of the Madhva sampradāya was strong. the holy name, and young men and women
In his own writings, he stubbornly included Śrī are very enthusiastically applying them­ selves
Caitanya Mahāprabhu and His Gauḍīya Vaiṣṇava to the cultivation of pure bhakti. They are
sampradāya as part of the Madhva sampradāya. meeting Vaiṣṇavas from India, and per­forming
Therefore, they conclude that Śrī Baladeva harināma-saṅkīrtana and preaching pure bhakti
Vidyābhūṣaṇa cannot be accepted as an ācārya of with them. A few ignorant, so-called Vaiṣṇavas
the Gauḍīya Vaiṣṇava sampradāya. of the sahajiyā community are agitated by this
Another group of ignorant people say that and are trying to mislead the common people
jagad-guru Śrī Bhaktisiddhānta Sarasvatī by presenting fraudulent accusations against
Prabhupāda created a completely new concept the Sārasvata Gauḍīya Vaiṣṇava lineage. Śrīla
which he called the bhāgavata-paramparā 1. Gurudeva has established the rational and perfect
According to them, he has explained in this sup­ conclusion on this matter in his essay entitled
posedly new doctrine that Śrīla Bhaktivinoda Gauḍīya Vedāntācārya Śrī Baladeva. Here, we
Ṭhākura is a disciple of vaiṣṇava-sārvabhauma present some extracts from that essay.
Śrīla Jagannātha dāsa Bābājī Mahārāja, and
that Śrī Gaura-kiśora dāsa Bābājī Mahārāja is The guru-paramparā of the com­men­
a disciple of Śrīla Bhaktivinoda Ṭhākura. Some ta­tor [Śrī Baladeva Vidyābhūṣaṇa]
so-called Vaiṣṇavas (sahajiyās) also present The historical truth regarding the guru-
the doubt that Śrī Bhaktisiddhānta Sarasvatī’s paramparā of the commentator, Śrī Baladeva
guru-paramparā cannot be considered bona Vidyābhūṣaṇa, is as follows. He first acquired
fide because he conferred the renounced order specific expertise in the bhakti-śāstra under
(sannyāsa) upon himself. Paramārādhya Śrīla the guidance of Pītāmbara dāsa, the crest jewel
Gurudeva shattered all these accusations with of renounced sādhus. After that, he accepted
powerful logic and solid scriptural evidence. His pāñcarātrikī-dīkṣā from a Vaiṣṇava named Śrī
analysis of the subject is presented below. Rādhā-Dāmodara dāsa, who appeared in a dynasty
The disciples and grand-disciples of Śrī of Kānya-kubjīya brāhmaṇas. Rādhā-Dāmodara
Bhaktisiddhānta Sarasvatī Prabhupāda are cur­ dāsa, the grandson of Rasikānanda Murāri,
1 Editor: the succession of bona fide gurus rooted in accepted dīkṣā from another Kānya-kubjīya
receiving and following transcendental instructions brāhmaṇa, Śrī Nayanānanda-deva Gosvāmī.
from their predecessors
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Rasikānanda Prabhu, a disciple of Śrī Bābājī Mahārāja that Śrīla Bhaktivinoda Ṭhākura
Śyāmānanda Prabhu, is the fourth guru before discovered the birthplace of Śrīman Mahāprabhu
the commentator Śrī Baladeva Vidyābhūṣana at Śrī Dhāma Māyāpura. Śrīla Bhaktivinoda
in the pāñcarātrika guru-paramparā 2, and his Ṭhākura was the śikṣā-guru, or bhajana-guru,
son was the aforementioned Nayanānanda-deva of Śrīla Gaura-kiśora dāsa Bābājī Mahārāja. Śrīla
Gosvāmī. The guru of Śrī Śyāmānanda was Śrī Gaura-kiśora dāsa Bābājī Mahārāja accepted
Hṛdaya-caitanya, whose guru was Gaurīdāsa my gurupāda-padma, oṁ viṣṇupāda aṣṭottara-
Paṇḍita upon whom Śrīman Nityānanda Prabhu śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī
bestowed His mercy. Even though Śyāmānanda Prabhupāda, as his disciple and gave him the
Prabhu was a disciple of ācārya Hṛdaya-caitanya, dīkṣā-mantras and so on. Whoever is unable to
he afterwards accepted discipleship under Śrī accept this paramparā is to be counted amongst
Jīva Gosvāmī. Śrī Jīva Gosvāmī was a disciple one of the thirteen types of apasampradāyas
of Śrī Rūpa Gosvāmī, who was a disciple of Śrī mentioned in writing by Śrī Totarāma Bābājī
Sanātana Gosvāmī, and Śrī Sanātana Gosvāmī was Mahārāja. Alternatively, he may be regarded as the
a follower and associate of Śrīman Mahāprabhu. creator of a fourteenth apasampradāya.

The śiṣya-paramparā of Śrī Baladeva Pāñcarātrika-paramparā and

Vidyābhūṣaṇa bhāgavata-paramparā
We have given an account of the pāñcarātrika- From this guru-paramparā we can easily under­
paramparā from Śrīman Mahāprabhu down to stand that Śrī Baladeva Vidyābhūṣaṇa is a follower
Śrī Baladeva Vidyābhūṣaṇa. Now we will give an of Śrīman Mahāprabhu within the spiritual family
account of his śiṣya-paramparā. Śrī Uddhara lineage (parivāra) of Śrī Śyāmānanda Prabhu. Śrī
dāsa, referred to in some places as Uddhava dāsa, Śyāmānanda accepted the guidance of Śrī Jīva
was a disciple of the commentator Śrī Baladeva Gosvāmī, and because Jīva Gosvāmī is exclusively
Vidyābhūṣaṇa. Some think that these are two rūpānuga, a follower of Śrī Rūpa Gosvāmī, it
different people, but in any case Uddhava dāsa therefore follows that Śrī Baladeva Vidyābhūṣaṇa
had a disciple named Śrī Madhusūdana dāsa. is also a rūpānuga Vaiṣṇava. There are those who
Jagannātha dāsa Bābājī was a disciple of this very acknowledge that Śrī Baladeva Vidyābhūṣaṇa is in
Śrī Madhusūdana dāsa. Previously, as vaiṣṇava- the line of Śrī Śyāmānanda, and yet deny that he is a
sārvabhauma, or the prominent leader of the rūpānuga Vaiṣṇava, and therefore not qualified for
Vaiṣṇava community in Mathurā-maṇḍala, Kṣetra- the topmost service mood of unnata-ujjvala-rasa.
maṇḍala and Gauḍa-maṇḍala, he became famous Such people are certainly only deluded offenders.
by the name of Siddha Jagannātha dāsa. Śrīla Although Śrī Baladeva Vidyābhūṣaṇa accepted
Bhaktivinoda Ṭhākura accepted this very Siddha pāñcarātrikī-dīkṣā from Śrī Rādhā-Dāmodara
Jagannātha dāsa Bābājī Mahārāja as his bhajana- dāsa, he also accepted instructions in Śrīmad-
śikṣā-guru, in accordance with the system of Bhāgavatam and the literature of the Gosvāmīs.
bhāgavata-paramparā. It was under the direction The system of bhāgavata-paramparā is
of vaiṣṇava-sārvabhauma Śrīla Jagannātha dāsa superior to that of pāñcarātrika-paramparā,
2 Editor: the disciplic line based on receiving formal mantras and is founded on the degree of proficiency

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in bhajana (bhajana-niṣṭhā). The charm and paramparā is included within it. With the aid of
superiority of bhāgavata-paramparā is that these diagrams, we will give an account of the
pāñcarātrika-paramparā is included within it. In pāñcarātrika guru-paramparā and bhāgavata-
bhāgavata-paramparā there is no obstruction in paramparā of Śrī Śyāmānanda Prabhu, Śrī
regard to time. From the viewpoint of pure bhakti, Narottama dāsa Ṭhākura, Śrī Raghunātha dāsa
the doctrines of pāñcarātrika and of bhāgavata Gosvāmī, Śrī Baladeva Vidyābhūṣaṇa, Śrīla
both explain the same teachings with the same Bhaktivinoda Ṭhākura, Śrīla Bhaktisiddhānta
objective. In Śrī Caitanya-caritāmṛta (Madhya- Sarasvatī Ṭhākura and other Vaiṣṇava ācāryas.
līlā 19.169) it is said, “pañcarātre, bhāgavate ei Śrī Śyāmānanda Prabhu: In pāñcarātrika
lakṣaṇa kaya – these symptoms are described guru-paramparā Śrī Nityānanda Prabhu’s
in Vedic literatures such as the Pañcarātras and disciple is Gaurīdāsa Paṇḍita, and his disciple
Śrīmad-Bhāgavatam.” The prākṛta-sahajiyā Hṛdaya-caitanya is the dīkṣā-guru of Śrī
sampradāya, while claiming to be followers of Śrī Śyāmānanda Prabhu. In bhāgavata-paramparā
Rūpa Gosvāmī, accumulate offences to the lotus Śrī Caitanya Mahāprabhu’s disciple is Śrī
feet of Śrī Jīva Gosvāmī. Similarly, nowadays Sanātana Gosvāmī, the disciple of Sanātana
the jāti-gosvāmīs and those who accept their is Śrī Rūpa Gosvāmī, and Rūpa’s disciple is Śrī
remnants and follow in their footsteps – such Jīva Gosvāmī. Śrī Śyāmānanda Prabhu is the
as several members of the sahajiyā, kartābhajā, śikṣā disciple of this same Śrī Jīva Gosvāmī. It
kiśorībhajā and bhajanākhājā sampradāyas – is no exaggeration to say that Śrī Jīva Gosvāmī
proudly conceive of themselves as followers of was superior to Śrī Hṛdaya-caitanya in tattva,
Cakravartī Ṭhākura, but cast calumnies against rasa, bhajana and indeed in all respects. For
the commentator Śrī Baladeva Vidyābhūṣaṇa. In this reason, Śrī Hṛdaya-caitanya personally sent
this way, they are growing excessively hateful and Śrī Śyāmānanda Prabhu to Śrī Jīva Gosvāmī for
progressing towards hell. advanced instruction in the practice of bhajana,
Both diagrams are of the pāñcarātrika guru- and Śrī Śyāmānanda Prabhu accepted the
paramparā and the bhāgavata-paramparā. guidance of Śrī Jīva Gosvāmī. Thus the serious
It will enable readers to properly appreciate question which deserves our consideration here
the speciality of bhāgavata-paramparā, and is this: which is superior – pāñcarātrika guru-
also understand how pāñcarātrika guru- paramparā or bhāgavata-paramparā ?

Śrī Mādhavendra Purī

Śrī Īśvara Purī

Śrī Advaita Ācārya
Śrī Caitanya Mahāprabhu

Yadunandana Ācārya Śrī Svarūpa Dāmodara, Śrī Rūpa Gosvāmī

(dīkṣā-guru) (śikṣā-guru)

Śrī Raghunātha dāsa Gosvāmī

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Pāñcarātrika guru-paramparā and bhāgavata-paramparā

Śrī Mādhavendra Purī

(śikṣā-guru) (dīkṣā-guru)

Śrī Īśvara Purī

Śrī Nityānanda Prabhu Śrī Caitanya Mahāprabhu

Śrī Sanātana Gosvāmī Śrī Lokanātha Gosvāmī

(dīkṣā-guru)
Śrī Gaurīdāsa Paṇḍita Śrī Rūpa Gosvāmī
Śrī Hṛdaya Caitanya Śrī Jīva Gosvāmī
(dīkṣā-guru) (śikṣā-guru)

Śrī Śyāmānanda Prabhu Śrī Narottama Ṭhākura

Śrī Rasikānanda Śrī Gaṅgā-nārāyaṇa Cakravartī

Śrī Nayanānanda Śrī Kṛṣṇa-caraṇa Cakravartī

Śrī Rādhā-Dāmodara Śrī Rādhāramaṇa Cakravartī

(dīkṣā-guru)
Śrī Viśvanātha Cakravartī
(śikṣā-guru)

Śrī Baladeva Vidyābhūṣaṇa

Śrī Uddhara or Uddhava dāsa Śrī Jāhnavā Ṭhākurānī

(in her paramparā)
Śrī Madhusūdana dāsa
Śrī Jagannātha dāsa Śrī Vipina-bihārī Gosvāmī
(dīkṣā-guru)

Śrī Bhāgavata dāsa

Śrī Gaura-kiśora dāsa Bābājī Śrī Bhaktivinoda Ṭhākura

(dīkṣā-guru) (śikṣā-guru)

Śrī Bhaktisiddhānta Sarasvatī Gosvāmī

Śrī Bhakti Prajñāna Keśava Gosvāmī

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 Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī

Śrī Narottama dāsa Ṭhākura: According paramparā he is a disciple of Śrī Viśvanātha

to the pāñcarātrika guru-paramparā, Śrī Cakravartī Ṭhākura, under whom he studied
Narottama dāsa Ṭhākura’s guru is Śrī Lokanātha Śrīmad-Bhāgavatam and all the various Gosvāmī
dāsa Gosvāmī. However, there is no record literatures, and from whom he received advanced
anywhere of Śrī Lokanātha dāsa Gosvāmī’s instruction in bhajana. Śrī Rādhā-Dāmodara
pāñcarātrika dīkṣā-guru. Texts such as Śrī himself sent Śrī Baladeva Vidyābhūṣaṇa to Śrī
Gauḍīya-vaiṣṇava-abhidhāna have stated that Viśvanātha Cakravartī Ṭhākura. The guidance
Śrī Kṛṣṇa Caitanya Mahāprabhu is Śrī Lokanātha of Śrī Viśvanātha Cakravartī Ṭhākura in the life
dāsa Gosvāmī’s guru, but it is a well-known fact of Śrī Baladeva Vidyābhūṣaṇa is widely known.
that Śrīman Mahāprabhu did not accept anyone Only under this guidance did he defeat the Śrī
as His disciple according to the pāñcarātrika sampradāya Vaiṣṇavas at Galtā-gaddī and kept
method. That means that if Śrīman Mahāprabhu intact the service and worship of Śrī Śrī Rādhā-
is actually the guru of Śrī Lokanātha Gosvāmī, it Govindajī. It was after attaining the mercy of Śrī
is only on the basis of bhāgavata-paramparā. In Govindadeva, Śrī Rūpa Gosvāmī’s worshipful
any case, Śrī Narottama dāsa Ṭhākura, besides deity, that Śrī Baladeva Vidyābhūṣaṇa composed
being the pāñcarātrika disciple of Śrī Lokanātha Śrī Govinda-bhāṣya. There is no doubt about
Gosvāmī, is also the disciple of Śrī Jīva Gosvāmī Śrī Baladeva Vidyābhūṣaṇa being a rūpānuga
in the bhāgavata-paramparā. It was under the Vaiṣṇava, because he is under the guidance
guidance of Śrī Jīva Gosvāmī that Śrī Narottama of Śrī Viśvanātha Cakravartī Ṭhākura, who is
dāsa Ṭhākura became steeped in bhajana-śikṣā. himself most assuredly a rūpānuga Vaiṣṇava.
Śrī Raghunātha dāsa Gosvāmī: In the Furthermore, it is a well-known fact that Śrī
pāñcarātrika-paramparā, Śrī Raghunātha dāsa Baladeva Vidyābhūṣaṇa attained the mercy of
Gosvāmī is the disciple of Śrī Yadunandana Śrī Govindadeva, the treasured life-breath of Śrī
Ācārya, who is situated in the pāñcarātrika branch Rūpa Gosvāmī, and ensured the continuation of
of Śrī Advaita Ācārya. However, if we deeply service to Him. From this perspective, also, since
consider Śrī Raghunātha dāsa Gosvāmī’s life he attained the mercy of Śrīla Rūpa Gosvāmī
history from another viewpoint, we find the very and his worshipful Lord, Śrī Govindajī, what
clear and indelible influence of the bhajana-śikṣā doubt could possibly remain about his being a
of Śrī Svarūpa Dāmodara and Śrī Rūpa Gosvāmī, rūpānuga Vaiṣṇava?
who are his gurus in the bhāgavata-paramparā. Śrī Bhaktivinoda Ṭhākura: According to
Here, too, if we compare pāñcarātrika- the pāñcarātrika guru-paramparā, the dīkṣā-
paramparā with bhāgavata-paramparā, we find guru of Śrī Bhaktivinoda Ṭhākura is Śrī Vipina-
that the superiority of the bhāgavata-paramparā bihārī Gosvāmī, who comes in the pāñcarātrika-
shines as radiantly as the sun. paramparā of Śrī Jāhnavā Ṭhākurānī. From
Śrī Baladeva Vidyābhūṣaṇa: According to another viewpoint, vaiṣṇava-sārvabhauma Śrīla
the pāñcarātrika guru-paramparā, Śrī Baladeva Jagannātha dāsa Bābājī Mahārāja is the bhajana-
Vidyābhūṣaṇa is a pāñcarātrika disciple of Śrī śikṣā-guru of Śrī Bhaktivinoda Ṭhākura in
Rādhā-Dāmodara in the line of Śrī Śyāmānanda bhāgavata-paramparā. Vaiṣṇava-sārvabhauma
Prabhu. At the same time, in bhāgavata- Śrīla Jagannātha dāsa Bābājī Mahārāja is a

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disciple of the famous Madhusūdana dāsa Bābājī Several additional facts are worthy of our
Mahārāja in the paramparā of Śrī Baladeva consideration on the subject of pāñcarātrika
Vidyābhūṣaṇa. It is not even necessary to say that guru-paramparā and bhāgavata-paramparā:
vaiṣṇava-sārvabhauma Śrīla Jagannātha dāsa (1) If a pāñcarātrika dīkṣā-guru in his consti­
Bābājī Mahārāja is superior to Śrī Vipina-bihārī tutional spiritual form (siddha-svarūpa) is situ­
Gosvāmī in tattva-jñāna, bhajana-śikṣā, etc. No ated in a rasa that is lower than that of his disciple,
one can deny that Śrī Bhaktivinoda Ṭhākura’s life how can he give bhajana-śikṣā pertaining to the
is imprinted with the stamp of Śrīla Jagannātha more elevated rasa? In this situation, the disciple
dāsa Bābājī Mahārāja’s guidance. must go elsewhere and take shelter of a Vaiṣṇava
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura: who is qualified to give the appropriate superior
According to the pāñcarātrika guru-paramparā guidance. For example, Śrī Hṛdaya-caitanya is an
Śrī Bhaktisiddhānta Sarasvatī Ṭhākura’s dīkṣā- associate in sakhya-rasa in kṛṣṇa-līlā, whereas
guru is Śrī Gaura-kiśora dāsa Bābājī Mahārāja, his disciple Śrī Śyāmānanda Prabhu (Duḥkhī-
who descends from Śrī Jāhnavā Ṭhākurānī in Kṛṣṇa dāsa) is an associate in madhura-rasa.
the pāñcarātrika guru-paramparā. Śrīla Bābājī Therefore Śrī Hṛdaya-caitanya personally sent
Mahārāja accepted the attire of a renunciant Duḥkhī-Kṛṣṇa dāsa to Śrīla Jīva Gosvāmī to
from a disciple of vaiṣṇava-sārvabhauma receive higher bhajana-śikṣā in madhura-rasa.
Śrīla Jagannātha dāsa Bābājī Mahārāja named (2) It may happen that guru and disciple in
Śrī Bhāgavata dāsa Bābājī Mahārāja. Thus pāñcarātrika guru-paramparā are in the same
by bhāgavata-paramparā, Śrī Gaura-kiśora rasa, but that the guru is not as highly qualified
dāsa Bābājī Mahārāja is in the branch of Śrīla as the disciple. Under such circumstances, the
Jagannātha dāsa Bābājī Mahārāja. According disciple must go and take shelter of an uttama
to this analysis, by pāñcarātrika-paramparā Vaiṣṇava for higher bhajana-śikṣā‚ and this
Śrīla Sarasvatī Ṭhākura is in the paramparā Vaiṣṇava will be called his guru in bhāgavata-
of Śrī Jāhnavā Ṭhākurānī, and in bhāgavata- paramparā.
paramparā he has been connected with Śrīla We can see from these two considerations
Jagannātha dāsa Bābājī Mahārāja. that the pāñcarātrika process has some inherent
It is clear from Śrīla Sarasvatī Prabhupāda’s defects, whereas the bhāgavata-paramparā is
life history that Śrī Bhaktivinoda Ṭhākura’s completely free from these defects, and is flawless
practices, precepts and bhajana-praṇālī were in all respects.
his very life and soul, and that he made the (3) All members of the Gauḍīya sampradāya
fulfilment of the Ṭhākura’s aspirations the accept Śrī Caitanya Mahāprabhu as jagad-guru,
sole aim and object of his life. Thus his guru in and consider themselves to be His followers.
bhāgavata-paramparā was Śrī Bhaktivinoda However, on what basis do they maintain this
Ṭhākura, whose guru was Śrīla Jagannātha dāsa conviction? There is no recorded account
Bābājī Mahārāja. Therefore, there is not even anywhere of Śrīman Mahāprabhu giving dīkṣā-
the slightest justification to point a finger at the mantra to anyone. This means that Śrīman
guru-paramparā of Śrīla Sarasvatī Ṭhākura, the Mahāprabhu is not anyone’s guru in the
founder-ācārya of the Śrī Gauḍīya Maṭha. pāñcarātrika-paramparā, although He Himself

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is a disciple of Śrī Īśvara Purī. Therefore, if

the Gauḍīya Vaiṣṇava community accepts the “ It is only on the basis of
bhāgavata-paramparā that
guidance and discipleship of Śrī Caitanya
Mahāprabhu, it can only be on one basis, and Śrī Rūpa Gosvāmī is the disciple
that basis is bhāgavata-paramparā.
(4) Each and every Gauḍīya Vaiṣṇava is proud
of Śrī Caitanya Mahāprabhu,
to call himself rūpānuga. But the point to consider and that the Gauḍīya Vaiṣṇava
is this: how many disciples did Śrī Rūpa Gosvāmī
community considers Śrī Rūpa
initiate by the pāñcarātrika method? The fact is
that Śrī Jīva Gosvāmī is his one and only dīkṣā
disciple, and Śrī Rūpa is not actually a dīkṣā
Gosvāmī to be their guru.
”
disciple of Śrī Caitanya Mahāprabhu. So on what śrī-rūpa-raghunātha-pade yāra āśa
basis do members of the Gauḍīya Vaiṣṇava com­ caitanya-caritāmṛta kahe kṛṣṇadāsa
munity accept Śrī Rūpa Gosvāmī as their guru?
Praying at the lotus feet of Śrī Rūpa and Śrī
How is it possible to be a follower of Śrī Rūpa
Raghunātha, always desiring their mercy, I,
Gosvāmī and at the same time a follower of Śrī
Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta,
Caitanya Mahāprabhu? Even Sanātana Gosvāmī,
following in their footsteps. *
who is the śikṣā-guru of Śrī Rūpa Gosvāmī,
has not a second thought about calling himself In these statements he has specifically
rūpānuga. The basis of all these examples is accepted Śrī Rūpa Gosvāmī and Śrī Raghunātha
one – bhāgavata-paramparā. It is only on the basis dāsa Gosvāmī as his śikṣā-gurus on the basis of
of bhāgavata-paramparā that Śrī Rūpa Gosvāmī bhāgavata guru-paramparā.
is the disciple of Śrī Caitanya Mahāprabhu, and From these facts it becomes thoroughly
that the Gauḍīya Vaiṣṇava community considers obvious that the bhāgavata-paramparā, which
Śrī Rūpa Gosvāmī to be their guru. includes pāñcarātrika-paramparā, always shines
Who is the pāñcarātrika dīkṣā-guru of forth brilliantly. Those who ignore these facts
Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī? We cannot and who cast aspersions on the guru-praṇālī of
say, because he has not mentioned the name Śrī Baladeva Vidyābhūṣaṇa, Śrīla Bhaktivinoda
of his pāñcarātrika dīkṣā-guru in any of his Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī
writings, but he has named his śikṣā-gurus in Śrī Ṭhākura, doubting that they are rūpānuga
Caitanya-caritāmṛta (Ādi-līlā 1.37): Vaiṣṇavas, are certainly staunch opponents of Śrī
ei chaya guru—śikṣā-guru ye āmāra Caitanya Mahāprabhu and secret agents of Kali.
tāṅ’-sabāra pāda-padme koṭi namaskāra Thus, whatever opinion paramārādhyatama
Śrīla Ācārya Kesarī has written on the subject of
These six gurus [the six Gosvāmīs of the guru-praṇālī of Śrī Baladeva Vidyābhūṣaṇa,
Vṛndāvana] are my śikṣā-gurus and I offer and also in regard to pāñcarātrika guru-
countless obeisances at their lotus feet. paramparā and bhāgavata-paramparā, is both
At the end of each chapter of Śrī Caitanya- logical and fully in agreement with the estab­
caritāmṛta he has written: lished conclusions of the scriptures.

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The rasika and bhāvuka bhāgavata

P   aramārādhyatama Śrīla Gurudeva was pro­

foundly grave and sometimes harder than a
thunderbolt, but he was also softer than a flower.
(a) During his manifest presence, Śrīla Guru
Mahārāja used to go to Śrī Dhāma Māyāpura
every year at the time of Śrī Navadvīpa-dhāma
He was highly expert in tasting spiritual mellows parikramā. He would begin to describe the
(rasika) and always deeply immersed in ecstatic glories of his most worshipful gurudeva at the
sentiments (bhāvuka). He was harder than a place of his gurudeva’s samādhi, in the presence
thunderbolt towards those who were opposed to of thousands and thousands of faithful pilgrims.
bhakti, such as the impersonal monists and the On recollecting Śrīla Prabhupāda’s glorious and
followers of pseudo-devotional sects, such as transcendental qualities, he would become so
smārtas, jāti-gosvāmīs, jāti-vaiṣṇavas and prākṛta- emotional that his throat would become choked,
sahajiyās. Yet to sin­cere godbrothers and disciples he would burst into tears, and all aṣṭa-sāttvika
who were steadily engaged in guru-sevā without bhāvas would be clearly visible on his body.
duplicity, he was much softer then a flower. Incapable of speaking any further, he would
After Śrīla Prabhupāda’s entrance into somehow indicate that we should say something.
aprakaṭa-līlā, [Ananta Vāsudeva] Vidyābhuṣaṇa (b) Once Śrīla Gurudeva was sitting on the
and [Sundarānanda] Vidyāvinoda were influenced veranda of his bhajana-kuṭī at Śrī Uddhāraṇa
by undesirable association and became staunch Gauḍīya Maṭha in Chuṅchurā, chanting hari-
opponents of Śrīla Prabhupāda. Śrīla Gurudeva’s nāma. A few maṭhavāsīs were sitting near him
blood brother Śrīmad Bhakti Kevala Auḍulomi and he was explaining to us about the madhura-
Mahārāja followed in their footsteps, but Śrīla bhakti of Vraja. He said that only the vraja-
Gurudeva vehemently opposed their ideas. ramaṇīs are actually associates (parikāras) of
Although Śrīmad Auḍulomi Mahārāja was his madhura-rasa, and they are all in parakīya-
brother and godbrother, Śrīla Gurudeva objected bhāva. Although there are many varieties of
to his ideas without compromise and said, “I do vraja-ramaṇīs – defined according to their
not want to see the face of anyone who is opposed different moods – still, they are all parakīya-
to Śrīla Gurupāda-padma. Auḍulomi Mahārāja nāyikās (paramour heroines) in madhura-rasa.
is my brother from my previous āśrama and in The mahiṣīs, or queens, of Dvārakā-purī, Śrī
spiritual life he is my godbrother. Even so, from Rāmacandrajī’s wife Sītā-devī, and Mahā-lakṣmī
now on I have no relationship or connection with of Vaikuṇṭha are not heroines in madhura-rasa.
him whatsoever.” They are all maidservants in dāsya-rasa.
Whenever anyone opposed jagad-guru Śrīla In the course of this explanation I [the author]
Siddhānta Sarasvatī Prabhupāda’s conceptions, posed a question: “Rasācārya Śrīla Rūpa Gosvāmī
Śrīla Gurudeva would smash their objections to has described three types of nāyikās in Ujjvala-
pieces by the strength of undisputed logic and nīlamaṇi, namely sādhāraṇī, samañjasā and
steadfast scriptural evidence. samarthā. Kubjā of Mathurā is in the category
We will now present a few examples of how he of sādhāraṇī ; the queens of Dvārakā such as
was also bhāvuka and rasika. Rukmiṇī and Satyabhāmā are known as

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samañjasā ; and the vraja-gopīs are called he was sitting in his bhajana-kuṭī and chanting
samarthā. Among these heroines, the queens of harināma, absorbed in transcendental emotions.
Dvārakā have been called associates in the svakīya I had sat down nearby and was silently reading
aspect of madhura-rasa, and the vraja-ramaṇīs the chapter on śrī dāmodara-bandhana from
have been called associates in the parakīya Śrī Gopāla-campūḥ. I became so attracted to Jīva
aspect of madhura-rasa. So what harm is there Gosvāmī’s ideas that I could not check myself.
in accepting Sītā-devī and the queens of Dvārakā Taking the book in my hand, I came right in front
to be associates of svakīya madhura-rasa?” of Śrīla Gurudeva and said, “In his time, Śrī Jīva
Śrīla Gurudeva replied, “You do not have the Gosvāmī was a great mahāpuruṣa with immense
capacity to assimilate these profound conceptions knowledge of all philosophical principles. Yet
at present. This will not be accessible to you now, at the same time he was also a transcendental
even if I tell you. Wherever there is affection rasika poet. The combination of vast spiritual
imbued with aiśvarya-bhāva, a mood of awe erudition with poetic artistry is extremely rare
and reverence, only dāsya-prema predominates. in this world. But when we read the episode of
Pure mādhurya-prema is completely bereft of dāmodara-bandhana-līlā in Gopāla-campūḥ, we
aiśvarya-bhāva and appears to resemble the can see how Śrī Jīva Gosvāmī combined these two
love between bosom friends in this world (laukika attributes in an astonishing way.” Then I began
sadbandhu-vat). The affection of Lakṣmī, Sītājī to read aloud from Gopāla-campūḥ for Śrīla
and the queens of Dvārakā for their respective Gurudeva to hear:
iṣṭadevas is imbued with the highest aiśvarya-
Yaśodā-maiyā ran very quickly after
bhāva. They have no pure mādhurya-prema and
Bāla-kṛṣṇa, who had fled onto the main
are always in sambhrama-bhāva, a mood of awe
road. She caught Him with one hand, took
and reverence. Thus, although the affection (prīti )
a small stick in the other, and began to scold
of the mahiṣīs is somewhat more elevated than
Him. “I’ll give You such a beating! I know You
that of dāsya-bhaktas such as Hanumān, Arjuna
go from house to house stealing. You are a
and Uddhava, their bhāva cannot be called pure
thief (cora)!”
mādhurya-bhāva. Śrīla Jīva Gosvāmī and Śrīla
Kṛṣṇa: O Maiyā, don’t beat Me! No Cora3
Viśvanātha Cakravartī Ṭhākura have presented
has ever appeared in My father’s dynasty.
a beautiful assessment of this subject in their
They only appear in your father’s dynasty.
respective commentaries.
I’m not a thief.
“This is why Śrī Caitanya-caritāmṛta has
Maiyā (smiling): How was the churning
emphasized the special importance of gopī-
pot of yoghurt broken, then?
prema. Only when one has performed bhajana
Kṛṣṇa: Well, that is the punishment given
for some time under the guidance of pure
by the Supreme Lord.
Vaiṣṇavas can one realize these profound subject
matters by their mercy.” 3 Editor: In the dynasty of Śrī Yaśodā’s father, there was
a gopa named Cora Ghoṣa. The literal meaning of
(c) Once, during the month of Kārtika, cora is ‘thief’. Thus Śrī Kṛṣṇa denounced Śrī Yaśodā’s
Śrīla Gurupāda-padma had brought his noble dynasty, considering Himself to belong exclusively to
presence to Śrī Keśavajī Gauḍīya Maṭha. One day, His father’s dynasty.

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Maiyā: And who fed the butter to the and when Yaśodā-maiyā saw her son
monkeys? between the two fallen trees, she became
Kṛṣṇa: He who has made the monkeys speechless. Nanda Bābā was struck with
feeds the monkeys. wonder. He approached his son and took
Maiyā (angry, but laughing): Now tell me Him in his lap. Seeing His father, Kṛṣṇa
the truth. How did the butter pot break? began to weep loudly. Nanda Bābā gently
Kṛṣṇa (crying): You jumped up in a hurry caressed Kṛṣṇa’s head and limbs with his
to pacify the milk that was boiling over, hands. Patting Him and kissing His face
and you were so flustered that your heavy he said, “Lālā, who bound you like this?”
anklets struck the pot and it broke. So tell Kṛṣṇa was crying and did not answer.
Me, how am I to blame for this? Nanda Bābā asked again and again. Finally,
Maiyā: Okay. In that case, tell me how Kṛṣṇa whispered in Bābā’s ear, “Maiyā did
You come to have butter on Your face. it.” Nanda Bābā became very grave. “Maiyā
Kṛṣṇa: O Maiyā, every day a monkey did it? Your mother is so cruel!” He then
comes and puts his hand in the pot to eat fell silent.
the butter, but today I caught him. He pulled Nanda Bābā then took both Kṛṣṇa and
out his hand and began to run away, but the Baladāū in his arms and went to take bath
butter on his hand got smeared on My face. in the Yamunā. He employed brāhmaṇas to
Tell Me honestly, am I at fault in this? But recite auspicious mantras (svasti-vācana),
still, you call Me a thief and want to beat Me. distributed cows, etc. in charity, and then
Maiyā: O You who are the king of those returned home. Somehow Rohiṇī-maiyā
skilled in argument! O friend of the monkeys! engaged some gopīs in cooking and serving
Now I shall punish You by binding You and food to Rāma, Kṛṣṇa and Nanda Bābā. After
Your ally, the grinding mortar, together. honouring prasāda in silence, Nanda Bābā
After a great deal of endeavour, by the went with his two sons to take his seat in
mercy of Bhagavān, she tied Kṛṣṇa to the the community council. In the evening,
grinding mortar and went inside to get he came to the gośālā where he fed Kṛṣṇa
on with her household duties. Dragging and Baladeva with rock candy and squirted
the grinding mortar with His little friends, warm milk into Their mouths, directly
Bāla-kṛṣṇa began to crawl through the gap from the udder of a cow until Their bellies
between the twin arjuna trees, which stood were full.
before the entrance of the house. At the When Vrajarāja had finished taking his
mere touch of the grinding mortar, both evening meal in the company of his two sons,
trees came crashing down with the most the older gopīs of the community all came
terrific thundering sound. before him, bringing Rohiṇījī with them. The
All the Vrajavāsīs, wherever they were, two children were sitting in Bābā’s lap.
heard the sound and came running. Nanda Rohiṇījī said, “O King, Kṛṣṇa’s mother
Bābā and Yaśodā-maiyā also arrived there, has not taken her meal. She is sitting in a

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corner as silent as a stone. All the gopīs in of Kṛṣṇa with both hands and began to drag
the house are so sad. They are also sitting Him towards Rohiṇī-maiyā, but Kṛṣṇa shook
silently without eating or drinking.” Him off with a jerk and wrapped His arms
With mixed feelings of sorrow and tightly around Bābā’s neck. A shower of
amusement, Vrajarāja said, “What can I do? tears began to fall from Bābā’s eyes as well.
She should realize that this is the fruit of Raising his hands he said, “Lālā, should I
anger.” slap Your mother?”
Tears flowed from the eyes of the older Bāla-kṛṣṇa could not tolerate this and
gopīs as they said, “Oh, no, Yaśodā is so soft, caught hold of His father’s hands tightly.
inside and out. You should not call her cruel. At that moment, Bābā remembered the
It’s not right to use a word like that for her.” anguish within Yaśodā’s heart, and said to
Hearing this Vrajarāja became even more Kṛṣṇa, “Lālā, what if Your mother should…”
emotional. Smiling, he asked, “Lālā, will You He paused and motioned with his hand,
go to Maiyā?” meaning “if she should die, then what will
“No, no! I will only stay with you,” replied You do?”
Kṛṣṇa. As soon as He heard this, Kṛṣṇa loudly
Upānanda’s wife laughed and said, “You cried, “Maiyā! Maiyā! Maiyā!” He stretched
may stay with Bābā, but who will breastfeed out His arms in the direction of His elder
You?” mother [Rohiṇī-maiyā], and of His own
Kṛṣṇa: “Bābā will squirt warm milk into accord He ran to sit on her lap.
My mouth from the udder of the cows and Rohiṇī-maiyā was in tears. She picked up
feed Me miśri.” Kṛṣṇa, who was also crying, and entering the
“Who will You play with?” ladies’ inner chamber of the house, she put
“I’ll play with Father and My elder Him down in Yaśodā-maiyā’s lap. Yaśodā-
brother.” maiyā covered Kṛṣṇa with her veil and began
Vrajarāja said, “Why don’t You go to to weep like a kurarī bird. Kṛṣṇa, also, began
Rohiṇī-maiyā?” to shed floods of tears. All the gopīs who
Kṛṣṇa sobbed and said angrily, “I was had assembled in the ladies’ quarters began
calling out to My elder Maiyā to save Me, but to cry as well, and Nanda Bābā was crying
even she didn’t come.” in the meeting room. The whole atmosphere
Hearing this, Rohiṇī-maiyā said softly became submerged in vātsalya-rasa.
with tears flowing down her face, “Lālā,
don’t be so cruel-hearted. Your mother is As soon as Śrīla Gurudeva heard this
crying for You.” narration, he began weeping. An incessant flow
Kṛṣṇa’s eyes, too, brimmed with tears of tears flowed from his eyes and other bodily
when He heard this. He turned around transformations (aṣṭa-sāttvika bhāvas) were
and looked at His father. At the same time, also clearly visible. I have only seen such an
Rohiṇī-maiyā gestured to Baladeva to bring expression of extraordinary spiritual emotions
Kṛṣṇa to His mother. Baladeva caught hold once or twice in my life.

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Service to the sampradāya

S ome time in 1956, Śrīla Gurudeva came

to Mathurā to visit Śrī Keśavajī Gauḍīya
Maṭha. At that time, the followers of the Nimbārka
as Śrī Rāmānuja, Śrī Madhva, Śrī Viṣṇusvāmī,
Śrī Nimbāditya and Śrī Vallabha Ācārya. If the
Nimbārka sampradāya had existed even to a slight
sampradāya in Vṛndāvana were publishing a extent at that time, then they would most certainly
spiritual journal called Śrī Sudarśana. In one issue, have mentioned the name of Nimbārka Ācārya as
they cast aspersions on Śrī Caitanya Mahāprabhu, well. None of the other samprādaya ācāryas, such
saying that He was a disciple of Keśava Kaśmīrī. as Śrī Rāmānuja, Śrī Madhva and Śrī Viṣṇusvāmī,
In other issues they insolently dared to claim have mentioned Nimbārka Ācārya’s name in any
that Gauḍīya Vaiṣṇava ācāryas such as Śrīla of the scriptures that they have written.”
Viśvanātha Cakravartī Ṭhākura were in the When this essay appeared in Śrī Bhāgavata-
Nimbārka sampradāya. When I [the author] patrikā, the publishers of the Sudarśana journal
showed these issues to Śrīla Gurudeva, he became announced that they were making arrangements
extremely angry and immediately had a short essay to prosecute for slander. Śrīla Gurudeva replied
written for Śrī Bhāgavata-patrikā. The head- firmly, “We will prove each and every word that we
line was ‘Śrī Nimbāditya and Nimbārka are not the have written on the basis of evidence supported by
same person’. The gist of the essay is as follows: śāstra.” When the prosecution party heard about
“Nowhere in the scriptures is there any mention Śrīla Gurudeva’s immense scriptural knowledge
of a Nimbārka sampradāya. The Purāṇas mention and profound personality, they became absolutely
a Vaiṣṇava ācārya called Śrī Nimbāditya, and the silent, and from that day onward they did not dare
Catuḥsana (the four Kumāras) have accepted this to write any more nonsense.
Nimbāditya Ācārya as their samprādaya-ācārya On another occasion, followers of the
in the age of Kali. However, Nimbārka Svāmī is a sahajiyās of Bengal wrote essays rife with
completely different person. Nimbāditya was a apasiddhānta, opposing Śrīla Bhaktisiddhānta.
disciple of Nāradajī at the end of Dvāpara-yuga Śrīla Gurudeva argued with them in a similar way,
and the beginning of Kali-yuga, but Nimbārka using sharp words. The opposition party actually
Ācārya appeared much more recently. Great filed a lawsuit in court against Śrīla Gurudeva
and eminent authors of bona fide scriptures, and other devotees, including the editor of Śrī
such as Śrīla Jīva Gosvāmī, have mentioned the Gauḍīya-patrikā. However, when they were faced
names of the prominent ācāryas of all the other with Śrīla Gurudeva’s train of thought, they also
sampradāyas, but they have not mentioned the had to bow their heads in defeat. They begged
name of Nimbārka Ācārya anywhere. him for forgiveness in the court and thereafter
“The Nimbārka sampradāya currently avoided him. For these reasons, oṁ viṣṇupāda
uses the Pārijāta-bhāṣya, which was written Śrī Śrīmad Bhakti Sāraṅga Gosvāmī Mahārāja,
not by Nimbāditya Ācārya, but rather by two who was Śrīla Gurudeva’s dear godbrother and a
of his disciples Śrīnivāsa Ācārya and Keśava leader of the Gauḍīya community, decorated Śrīla
Kaśmīrī, who then presented it as having been Gurupāda-padma with the title ‘pāṣaṇḍa-gajaika-
written by their guru. The scriptures of the six siṁha – the lion who vanquishes the elephants
Gosvāmīs mention the names of ācāryas such of heresy’.

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The distinction between the smārta and Vaiṣṇava conceptions

I n the sub-division Māthābhāṅga in West

Bengal’s Kūchibihāra district there lived a
gṛhastha Vaiṣṇava named Śrī Nitya-gaura dāsa
eating, drinking and meeting with him; and they
even prohibited him from drawing water from the
same well. Nitya-gaura Prabhu became acutely
Adhikārī, who was initiated into the kṛṣṇa-mantra intimidated by this oppressive social harassment
by jagad-guru Śrīla Bhakti Prajñāna Keśava and sent a letter to Gurudeva, informing him how
Gosvāmī Mahārāja. Once, when one of his family the community was atrociously tyrannizing him.
members died, he followed vaiṣṇava-sadācāra, At that time, Śrīla Gurudeva was at Śrī Uddhāraṇa
the approved Vaiṣṇava custom, and did not Gauḍīya Maṭha in Chuṅchurā. As soon as he
observe the non-Vaiṣṇava smārta regulations received the letter, he immediately wrote back.
concerning impurity. Instead, he went on reading The essence of his reply is given here.
and teaching bhakti literature, such as Śrī
Dear Nitya-gaura,
Caitanya-caritāmṛta, and chanting harināma.
After twelve days, he invited the Vaiṣṇavas of the I have received your letter informing me
maṭha to his home. At that time, following the of the outrageous transgressions committed
injunctions of the vaiṣṇava-smṛti-śāstras, Hari- by the smārta community. There is no need
bhakti-vilāsa and Sat-kriyā-sāra-dīpikā, he of­ to be afraid in the slightest. The community
fered the prasāda grain remnants of Viṣṇu to the in your village is utterly fallen, and they
soul of the deceased relative. He also requested have no knowledge of what is referred to
the Vaiṣṇavas to perform the vaiṣṇava-homa for as asauca, or impure. They do not have any
the sake of the ultimate transcendental auspi­ sādhu-saṅga, and consequently they do
ciousness of the deceased. Mahā-prasāda was not have even the slightest understanding
then distributed to all the assembled Vaiṣṇavas. of proper etiquette given in śāstra. These
The other members of his community, who people are constantly absorbed in nothing
were not Vaiṣṇavas, particularly emphasized the but the five ‘m’s’ – madya, māṁsa, matsya,
performance of śrāddha, a ceremony for the mudrā and maithuna (wine, meat, fish,
benefit of a deceased relative, according to the money and sex). They eat abominable
smārta conceptions of Raghunandana, prevalent foodstuffs like onion, garlic and eggs and
in the smārta community of Bengal. They were they are always drinking tea and bhāṅga,
not at all satisfied with Nitya-gaura Prabhu’s and smoking tobacco and gāñjā. This means
Vaiṣṇava śrāddha and boycotted the ceremony that they are low-class people immersed in
altogether. Despite this, Nitya-gaura Prabhu the modes of passion and ignorance. Such
was so steadfast in vaiṣṇava-sadācāra that he people are in the majority these days; there
neglected the orders and directives of the village are very few saintly people established in
society. The villagers then became extremely proper behaviour and knowledge of the
angry with him. They stopped the barber, the fundamental truths. Since misbehaved, low-
washerman and others from going to his house; class people are in the majority, they commit
they severed all social connections with him, like atrocities against the moral minority. I will

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give a simple example to illustrate what I the beginning, but they are defeated in the
mean by this. end. In ancient times, those who adhered to
There was one village where everyone demonic ideologies were always defeated
was addicted to gāñjā. There was no one – in the struggles between the demigods and
young, old, man or woman – who did not the demons, in the war between Rāma and
take it, with the sole exception of a small Rāvaṇa, and in the conflict between the
child in one particular family. This boy had Pāṇḍavas and the Kauravas. Hiraṇyakaśipu
abstained from gāñjā from an early age, was immensely powerful but he could not
and as soon as he smelled the rank fumes stand before his five-year-old devotee
of gāñjā, he would flee far away from there. son Prahlāda, and Bhagavān Nṛsiṁhadeva
As he grew older, his mother and father, annihilated him in a second. Always chant
relatives and community members tried in harināma. You are always pure. Bhagavān
various ways to make him smoke gāñjā, but Nṛsiṁhadeva will protect you.
he would never yield. His parents and all the You should always remember that the
villagers were struck with wonder to see this Vaiṣṇavas and devotees of Bhagavān are
boy’s nature. In the end, they came to the unfailingly pure. Impurity never touches
conclusion that he must be afflicted by some them, even during birth and death. What
terrible disease, and they called the village to speak of Vaiṣṇavas, anyone who takes
doctor to arrange for some compulsory shelter of harināma is relieved of the
medical treatment. reactions of all past, present and future
This is the deplorable condition of our sinful activities, even if they have murdered
village societies today. They cannot tolerate their parents, committed adultery or
anyone performing bhagavad-bhajana and perpetrated the most grievous sins. It is
practising saintly behaviour. They inflict quite clear in Śrīmad-Bhāgavatam that
inhumane atrocities on those who do, and when the greatly sinful Ajāmila called out
even expel them from the village. Such low- the name Nārāyaṇa at the time of death,
class people are in the majority, and that is he was calling his son. Therefore, this was
why they commit various types of grievous nāmābhāsa, not śuddha-nāma. Even so,
offences against the moral minority. Ajāmila’s sinful reactions were all dispelled
simply by the influence of this nāmābhāsa.
Śrīla Gurudeva continued:
Death retreated from him, and afterwards,
Nitya-gaura, are there no educated, well- when he chanted pure harināma in the
behaved, persons in the mood of goodness in association of saintly persons, he attained
your village? If there are, then show them my Vaikuṇṭha as his destination.
letter. I am firmly convinced that the modes You are eternally pure, because you
of passion and ignorance will always be have taken shelter of harināma and you
defeated. Victory always belongs to the mode are always observing the limbs of bhakti.
of goodness, even if it seems slow in coming. It is not necessary for you to observe any
Demonic people may appear to be strong in regulations at all for so-called impurity due

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to a death in the family. Those who are not this doctrine, they can never be pure at any
initiated into the viṣṇu-mantra and who do time in their lives and there are no means
not chant the name of Bhagavān are impure by which they can become purified again.
throughout their whole lives and observe If it supposed that they become purified
lifelong impurity. They have no right to by the recitation of mantras at the time of
enter the temples of Hari. the śrāddha ceremony, then how do they
The preaching of smārta Raghunandana’s become impure again? A brāhmaṇa daily
smṛti (named Aṣṭāviṁśati-tattva) is limited chants the gāyātrī-mantra at the three
only to Bengal. Throughout the rest of India, junctions (sandhyas) of the day. Is the
people use the vaiṣṇava-smṛtis called Hari- gāyātrī-mantra not capable of purifying
bhakti-vilāsa and Sat-kriyā-sāra-dīpika. him? Obviously, they have no faith in the
These vaiṣṇava-smṛtis have been prevalent potency of the mantra. Their conceptions
in Bihar, Orissa, Uttara Pradesh and else­ are all erroneous and contrary to śāstra.
where for approximately five hundred years. It is necessary to say something further
Aṣṭaviṁśati-tattva has only been popular for on the subject of smārta-brāhmaṇas. One
two hundred and fifty years. who knows the smṛti-śāstras is called
There are many defects in smārta‚ as are his followers. There are two
Raghunandana’s smṛti. For instance, no types of smṛti-śāstra: laukika, or worldly,
one, even those who have taken birth and pāramārthika, or transcendental. The
in a brāhmaṇa family can ever be pure principal subject matter established by the
throughout their whole life. According to Vedas, Upaniṣads and Purāṇas is bhagavad-
Raghunandana, when anyone appears in a bhakti, and those smṛti-śāstras that describe
household of brāhmaṇas, seven generations the rules and regulations of bhagavad-
of ancestors in the dynasties of both the bhakti are called pāramārthika-smṛti. Those
mother and the father become untouchable smṛti-śāstras which neglect this confidential
for ten days. Similarly, seven generations purport of the Vedas and instead emphasize
of the dynasties of both the father and the the rules and regulations for maintaining
mother, whether male or female, become the gross social shackles are called laukika
untouchable for ten days when anyone smṛti-śāstra.
dies. Now, the number of present-day Smṛti is basically one, but there are
descendants of ancestors from seven divisions of Smṛti because of the differences
previous generations will be very large, between those sages who are inclined to
and if any birth or death takes place in this the service of Bhagavān and those sages
vast population, then the complete dynasty who are averse. The brahminical nature of
is supposed to become untouchable. That worldly brāhmaṇas who only follow laukika
means that if just thirty-six births or deaths smṛtis is not perfect. Birth in a brāhmaṇa
occur in one year among this huge number dynasty is not enough in itself, because
of people, then their whole year will be one who performs no brahminical activities
spent in an impure condition. According to and has no brahminical qualities is not a

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brāhmaṇa, even if he happens to have taken are householders who are established in
birth in a dynasty of brāhmaṇas. One’s vaiṣṇava-sadācāra and initiated into the
social caste – whether brāhmaṇa, non- viṣṇu-mantra. Therefore you are always
brāhmaṇa or untouchable – is determined pure. You should never associate with fallen
by one’s qualities and activities. This subject people, otherwise you will also become
is completely clear in authoritative śāstras fallen. I never approve of heretical doctrines.
such as Gītā and Śrīmad-Bhāgavatam. That village community which is bereft of
proper conduct is composed of common
cātur-varṇyaṁ mayā sṛṣtaṁ
people, not the Supreme Lord. You should
guṇa-karma vibhāgaśaḥ
stay on the path of bhakti with very firm
Bhagavad-gītā (4.13) resolve and not be slightly fearful. There is
The fourfold system of varṇas was created another matter which should be properly
by Me according to divisions of quality understood. It is forbidden in all respects
(guṇa) and work (karma). for pure Vaiṣṇavas to do kuśa-dhāraṇa and
nāndīmukha-śrāddha. The meaning of the
yasya yal lakṣaṇaṁ proktaṁ word śrāddha comes from śraddhā (faith) –
puṁso varṇābhivyañjakam śraddhā hetutvenāstyasya aṇ. The word
Śrīmad-Bhāgavatam (7.11.35) śrāddha can only properly refer to those
activities that are performed with śraddhā
If one exhibits the characteristic symptoms
towards Hari, Guru and Vaiṣṇavas.
of a brāhmaṇa, kṣatriya, vaiśya or śūdra,
According to the smārtas, everyone becomes
he should be accepted as a member of that
a ghost in his next life, even those who are
varṇa, even if he has taken birth in another.
greatly dedicated to religion (dharmātmās)
Now suppose someone performs a and have taken shelter of harināma. On the
śrāddha ceremony by engaging a priest basis of this notion, smārta priests make
who may have taken birth in a dynasty of everyone call out the mantra, “ete preta-
brāhmaṇas but who is averse to Bhagavān tarpaṇa-kāle bhavanti iha – may the ghost
and has the temperament of a demon. Then be present here and accept this piṇḍa.” Here
that śrāddha ceremony will also be demonic. the belief is that although one’s mother or
Can there be any doubt about this? The father or anyone else may have engaged
performance of such a śrāddha can bring no in bhagavad-bhajana throughout their
auspiciousness whatsoever to the soul of a entire life and always have adhered to pure
deceased person. The atheistic villagers and conduct, as soon as they died they became
laukika smārta-brāhmaṇas who are averse ghosts. Then at the time of śrāddha they are
to Hari may follow this supposed observance offered piṇḍa composed of meat, fish, burnt
of impurity. However, people who are bananas and rice and they are addressed,
initiated into the viṣṇu-mantra and who are “O pitṛdeva, you have become a ghost. May
established in vaiṣṇava-sadācāra will never you accept this ghost-food and be satisfied.”
follow it. You, your wife and your children Is this a qualified son’s expression of faith

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(śraddhā) in his qualified father? This is why your village community and tell them that
Vaiṣṇavas boycott such ghostly śrāddha we are prepared to debate on this subject
ceremonies. anywhere in any religious assembly. If
You should also boycott a society that they want to debate, then we will always be
performs or makes one perform such ghost ready to come to your village to discuss the
śrāddha. Show my letter to the members of scriptures.

A subtle distinction between the ideas of

Śrīla Bhaktivinoda Ṭhākura and Śrīla Sarasvatī Ṭhākura

A fter paramārādhya Śrīla Gurudeva accepted

sannyāsa, following every Gaura-pūrṇimā,
he invariably went to meet with pūjyapāda Śrīmad
Bhaktivinoda Ṭhākura has written in his
commentary that the madhyama-adhikārī who
properly understands his responsibility towards
Bhakti Rakṣaka Śrīdhara Mahārāja, from whom kaniṣṭha-adhikārīs will offer them respect from
he had received his sannyāsa-veśa. When he the core of his heart. He can hear kṛṣṇa-nāma
went to Śrī Caitanya Sārasvata Maṭha in 1952, from their mouth, providing they are free from the
he took some of us maṭha residents with him. faults of associating with women and māyāvādīs,
All the Vaiṣṇavas offered daṇḍavat-praṇāma even though such kaniṣṭha-adhikārīs may be of
to each other upon arrival and then began an meagre intelligence and bereft of sambandha-
iṣṭagoṣṭhī. The participating devotees, besides jñāna. If such kaniṣṭha-adhikārīs have received
our gurupāda-padma, included Śrīmad Bhakti dīkṣā-mantra from a bona fide guru and are
Rakṣaka Śrīdhara Mahārāja, Śrīmad Bhakti engaged in hari-bhajana, upon hearing kṛṣṇa-
Vicāra Yāyāvara Mahārāja, Śrīmad Bhakti Āloka nāma from their mouth, the madhyama-adhikārī
Paramahaṁsa Mahārāja, Śrīmad Bhakti Kamala will respect them by offering daṇḍavat-praṇāma.
Madhusūdana Mahārāja and Śrīmad Bhakti “However, Śrīla Sarasvatī Ṭhākura has
Vikāśa Hṛṣikeśa Mahārāja. Many sannyāsīs and explained it a little differently, on the basis of
qualified brahmacārīs were present. the words dīkṣāsti cet, which refers to those
In this iṣṭagoṣṭhī, someone very politely who have accepted dīkṣā. He says that the
posed the question, “There is a slight difference madhyama-adhikārī who properly understands
between the commentaries of Śrīla Bhaktivinoda his responsibility towards the kaniṣṭha-adhikārīs
Ṭhākura and Śrīla Sarasvatī Ṭhākura on the fifth will offer respect from the core of his heart to
verse of Śrīla Rūpa Gosvāmī’s Śrī Upadeṣāmṛta: those who are chanting Kṛṣṇa’s name, provided
kṛṣṇeti yasya giri taṁ manasādriyeta, dīkṣāsti they have been initiated into the kṛṣṇa-mantra
cet praṇatibhiś ca bhajantam īśam. How may by a bona fide guru, have understood that
this difference be reconciled?” Kṛṣṇa and His name are non-different, and have
Venerable Śrīmad Bhakti Vicāra Yāyāvara accepted the transcendental name of Kṛṣṇa to
Mahārāja asked, “What seems to you to be the be the only sādhana. The madhyama-adhikārī
difference between the two commentaries?” will show respect by physically offering his
The enquirer clarified his question. “Śrīla daṇḍavat-praṇāma to those initiated Vaiṣṇavas

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who continuously chant kṛṣṇa-nāma with great (g) mriyamāṇo harer nāma ... kiṁ punaḥ
affection, who have attained their own svarūpa śraddhayā gṛṇan
by nāma-bhajana, and are established in (h) patitaḥ skhalito bhajanaḥ ... pumān nārhati
madhyama-adhikāra ; and he will also offer them yātanām
respect in his mind. “This scriptural evidence supports the
“Thus it seems that there is some difference conclusion that even a dog-eater, who has not
between these two commentaries. Which of the accepted dīkṣa, becomes supremely pure simply
two explanations should we accept? Alternatively, by chanting harināma. Whether he has śraddhā
how do we reconcile the apparent difference or not, kṛṣṇa-nāma delivers him from the endless
between them? How can they be harmonized?” cycle of birth and death when he chants even
On hearing this, all of the Vaiṣṇavas requested once. What to speak of chanting, even one who
prapūjya-caraṇa Śrīmad Bhakti Rakṣaka hears kṛṣṇa-nāma is at once liberated from
Śrīdhara Mahārāja to solve the apparently material existence. Those who chant the name
problematic question. Pūjyapāda Śrīdhara of Bhagavān while coming or going, slipping,
Mahārāja became very thoughtful and began falling, sneezing or in any other way will not have
his reply. “Ordinarily, the commentaries of two to taste the dire sufferings of repeated birth and
members of our guru-varga have the same death. So if anyone chants kṛṣṇa-nāma and is
meaning. Nevertheless, the explanation of free from ungodly qualities opposed to bhakti, it
Bhaktivinoda Ṭhākura is supported by śāstra. is certainly proper Vaiṣṇava behaviour to honour
According to the verse, no dīkṣāṁ na ca sat- him mentally, whether he is initiated or not.”
kriyām from Śrīla Rūpa Gosvāmī’s Padyāvalī When paramārādhya Śrīla Gurudeva heard
(29), kṛṣṇa-nāma is so powerful that it bestows pūjyapāda Śrīdhara Mahārāja’s opinion, he
results even up to the point of liberation, as soon said with great humility, “Śrīpāda Śrīdhara
as it touches the tongue of dog-eaters and other Mahārājajī’s explanation of Śrīla Bhaktivinoda
untouchables. It does not even wait for pious Ṭhākura’s commentary on this verse is in
activities, preparatory rituals and so on. In śāstra accordance with śāstra in all respects, and it
there are many statements to substantiate the is full of good conclusions. There is no doubt
unprecedented effect of kṛṣṇa-nāma : about that. However, I have something further to
(a) yan nāmadheya śravanānukīrtanād ... śvādo say on this subject. The first point is that jagad-
’pi sadyaḥ savanāya kalpate guru Śrīla Prabhupāda has associated with Śrīla
(b) aho bata śvapaco ’to garīyān yad vartate Bhaktivinoda Ṭhākura since his very birth. From
jihvāgre nāma tubhyam his childhood he studied Vaiṣṇava literature such
(c) yan nāma sakṛcchravaṇāt pukkaśo ’pi as Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi and
vimucyate saṁsārāt Śrī Caitanya-caritāmṛta under Śrīla Bhaktivinoda
(d) sakṛd api parigītaṁ śraddhayā helayā vā Ṭhākura’s tuition, and heard his explanations of
bhṛguvara naramātram tārayet kṛṣṇa-nāma Vedānta-sūtra and Śrīmad-Bhāgavatam. He is
(e) sāṅketyaṁ pārihāsyam ... haraṁ viduḥ steeped exclusively in the bhaktivinoda-dhārā, the
(f) yadābhāso ’pyudhan ... mahimānaṁ prabhavati flowing current of Ṭhākura Bhaktivinoda’s con­
(Rūpa Gosvāmī’s Kṛṣṇa-nāma-stotram) ceptions. At the same time he is an unparalleled

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scholar, thoroughly versed in Veda, Vedānta which is the cause of prema, becomes
and all śāstra. It was he who acquainted us manifest.
with the gracious Śrīman Mahāprabhu and His
hena kṛṣṇa-nāma yadi laya bahu-bāra
associates, especially with Śrīla Bhaktivinoda
tabu yadi prema nahe, nahe aśrudhāra
Ṭhākura. Without a doubt, he knows the moods of
Bhaktivinoda Ṭhākura’s heart. He must certainly tabe jāni, aparādha tāhāte pracura
have seen Śrīla Bhaktivinoda Ṭhākura’s translation kṛṣṇa-nāma-bīja tāhe nā kare aṅkura
and his commentary, Pīyūṣavarsiṇī-vṛtti, on this
If one chants harināma again and again, but
verse. Yet, he has still given a distinct explanation
ecstatic love does not develop and tears do
in his own translation and commentary, Anuvṛtti.
not appear in the eyes, then one may know
He has certainly done this intentionally. Therefore
that it is because of many offences that the
we must understand the commentary of Śrīla
seed of the holy name of Kṛṣṇa does not
Bhaktivinoda Ṭhākura through the medium of
sprout.
Śrīla Prabhupāda, and we should give prominence
to Śrīla Prabhupāda’s commentary. “Keeping in mind the particular consideration
“The second point is that Śrīla Bhaktivinoda mentioned in these verses, Śrīla Prabhupāda has
Ṭhākura has determined the Vaiṣṇava sadācāra, given the instruction to honour in one’s mind the
appropriate conduct, in relation to the general person who is endowed with sambandha-jñāna,
glories of kṛṣṇa-nāma. However, the fruit of śrī that is, one who has received dīkṣā, who is free
kṛṣṇa-nāma that Śrīman Mahāprabhu practised from aparādha, who understands that Kṛṣṇa and
and propagated is the ultimate goal, or prayojana, His name are non-different, and who understands
namely, the attainment of kṛṣṇa-prema. Now, one that aprākṛta-nāma is the only sādhana. He also
cannot progress even one step in the direction of continually engages in the service of kṛṣṇa-nāma,
that ultimate prayojana unless one chants kṛṣṇa- and strives for the ultimate goal, kṛṣṇa-prema. It
nāma with sambandha-jñāna and is free from is this type of nāma that Śrīman Mahāprabhu
aparādha and so on. In Śrī Caitanya-caritāmṛta describes in ānandāmbudhi-vardhanaṁ prati-
(Ādi-līlā 8.24, 26, 29–30) it has been stated: padaṁ pūrnāmṛtāsvādanam and paraṁ vijayate
śrī-kṛṣṇa-saṅkīrtanam in His Śrī Śikṣāṣṭaka
‘kṛṣṇa-nāma’ kare aparādhera vicāra
(Verse 1).
kṛṣṇa balile aparādhīra nā haya vikāra
“Pūjyapāda Śrīdhara Mahārāja has quoted
One must consider the effect of offences a part of a verse, no dīkṣāṁ na ca sat-kriyām,
while chanting the Hare Kṛṣṇa mantra. It is from Śrī Caitanya-caritāmṛta (Madhya-līlā
because of these offences that one does not 15.110). In Śrīla Prabhupāda’s Anubhāṣya on
become ecstatic while chanting Hare Kṛṣṇa. this verse, he himself has said that measures
such as puraścaryā (regulative principles before
eka ‘kṛṣṇa-nāme’ kare sarva-pāpa nāśa
initiation) have been given so that one can achieve
premera kāraṇa bhakti karena prakāśa
perfection in chanting one’s mantra. But for śrī
Chanting Kṛṣṇa’s name just once destroys all nāma mahā-mantra there is no consideration
sinful activities, and pure devotional service, of the regulations of puraścaryā, because all the

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results of puraścaryā are obtained automatically Śrī Kṛṣṇa’s name, form, qualities and
simply by uttering kṛṣṇa-nāma once. So for pastimes are all transcendental principles.
the perfection of śrī mahā-mantra, there is no They are not perceptible to the material
consideration of puraścaryā or any other pious senses such as the eyes, ears and tongue. Śrī
activities. nāma, rūpa, guṇa and līlā manifest on the
“However, in this same verse, the last line, jīva’s tongue when the tendency to render
mantro ’yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa- service arises in his heart.
nāmātmakaḥ, has a confidential meaning: ‘This
“In this way, as the sādhaka gradually becomes
mantra, composed of Kṛṣṇa’s names, offers
elevated by continually chanting the holy name,
its result simply upon touching the tongue.’
he earns the qualification to serve Kṛṣṇa. He
Specifically, rasanā-spṛg means touching that
then realizes the transcendental nature of nāma,
tongue which is sevonmukha, inclined to render
dhāma and so on, and he becomes established in
service. The tongue cannot possibly manifest
madhyama-adhikāra. Śrīla Rūpa Gosvāmī has
kṛṣṇa-nāma at any time unless it is sevonmukha.
stipulated in this verse from Upadeṣāmṛta that
The presence of various anarthas and aparādhas
one should honour such a madhyama-adhikārī
prevent śuddha-nāma from arising on the tongue
Vaiṣṇava within one’s heart, and at the same time,
which is inclined to enjoy inert matter. This has
with one’s body, one should offer daṇḍavat-
been stated in Bhakti-rasāmṛta-sindhu (1.2.232):
praṇāma.”
ataḥ śrī-kṛṣṇa-nāmādi When the assembled Vaiṣṇavas heard Śrīla
na bhaved grāhyam indriyaiḥ Gurudeva’s thoughts, which were pregnant with
sevonmukhe hi jihvādau substantial siddhānta, they all supported his
svayam eva sphuraty adaḥ opinion and applauded him heartily.

Śrīla Gurupāda-padma’s supra-mundane character

and steadfast guru-niṣṭhā
(Written by Śrī Śrīmad Bhaktivedānta Vāmana Mahārāja)

W  hile paramārādhyatama Śrīla Keśava

Gosvāmīpāda was commenting on
vairāgya-yukta bhakti-rasa, he explained that
displays contempt, fear and disrespect towards
worthless jñāna, sāyujya-mukti and other forms
of liberation. Generally, sādhaka jīvas think that
vairāgya, renunciation, is the intense feeling of vairāgya means the renunciation of all enjoyment
separation from Kṛṣṇa which consists of the desire for the pleasure of Kṛṣṇa. However, the mukta-
to please His senses (kṛṣṇendriya prīti-vāñchā- puruṣas, liberated personalities, accept only
maya vipralambha). The knowledge of vairāgya dedication to kṛṣṇa-sevā as vairāgya. Śrīla Dāsa
that consists of the desire to give happiness to Gosvāmī has pointed out that vairāgya-yukta
Kṛṣṇa (kṛṣṇa-sukha-vāñchā-mayī vairāgya- bhakti-rasa consists of detachment, knowledge
vidyā) is actual vairāgya brahma-jñāna, and it and devotional activities performed for Kṛṣṇa’s

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service. The māyāvāda conception excludes the of time (Yama), the enforcher of punishment,
existence of transcendental pastimes (cid-vilāsa), but he was full of loving, parental affection for
but this can never be called vairāgya. his disciples and those who had taken shelter of
The word vairāgya is used to describe one of him. He would purify them of their hundreds of
the six opulences of Bhagavān. This Bhagavān is faults and mistakes, give them the chance to do
Māyādhīśa, the Lord of māyā. Bhakti can never sevā and engage them in hari-bhajana. If anyone
be attained by artificial endeavours to practise came to his maṭha or missions for hari-bhajana,
renunciation in solitary meditation (nirjana- he would provide them shelter and the golden
bhajana). People who are not spiritually inclined opportunity to perform hari-bhajana, even if
think that vairāgya means material renunciation, they were old, diseased or devoid of any worldly
but we find in the śāstras that vairāgya is simply qualifications. This is undoubtedly an ideal to
the topmost stage of longing for kṛṣṇa-vilāsa, look up to and a brilliant example of his complete
Kṛṣṇa’s pleasure pastimes. Prākṛta-sahajiyās and surrender to Kṛṣṇa, his mercy and magnanimity,
those who renounce material enjoyment practise his compassionate nature and quality of helping
so-called vairāgya to satisfy their desires, but all, and his sorrow upon seeing others suffering.
this is merely a temporary, deceitful sādhana. Adherents to morality say, “satyaṁ bruyāt
Only through the eyes of bhakti can one see or priyaṁ bruyāt, mā bruyāt satyam apriyam –
realize the eternally perfect renunciation of the one should speak true and palatable words,
eternally perfect mahātmās, who are intent on Śrī but the truth should not be spoken if it is
Kṛṣṇa’s happiness. unpalatable.” However, Gurupāda-padma would
Detachment and omniscience are naturally always announce loudly that it is right to speak
evident in the lives of mahāpuruṣas. Residing the truth even if unpalatable. If we do not speak
in the heart of the sādhaka in the form of the the truth, then many of śāstras’ secrets will not be
Supersoul (antaryāmī ), these mahāpuruṣas revealed and broadcast in this world. Sādhu, guru
can easily say who is attached to satisfying his and Vaiṣṇavas give real welfare to the people of
own senses in the name of service to Śrī Hari. the world, and even if their heart-touching words
They also give favourable opportunities for the are not materially pleasing, they are nonetheless
sādhaka to become liberated from the clutches of the cause of complete auspiciousness.
this hypocrisy. Moreover, being very affectionate In this connection, paramārādhya Śrīla
towards the sevakas, and seeing their service Gurudeva has written, “Nowadays we see the
tendency, they bestow on them the enthusiasm to publication of many religious magazines
serve Hari, Guru and Vaiṣṇavas. that are gradually deviating from the rules
“Keśarīva sva-potānām anyeṣām ugra- and regulations established and preached by
vikramaḥ – the lioness shows her prowess towards ācārya kesarī jagad-guru Śrīla Bhaktisiddhānta
her enemy but is very affectionate towards her Sarasvatī Prabhupāda. The main cause for this
offspring.” [This verse was composed by Śrīdhara is the desire for worldly gain, name and fame.
Svāmī in his commentary on Śrīmad-Bhāgavatam We should always remember the teaching of
(7.9.1).] Similarly, for atheistic hypocrites, Śrīla Śrī Caitanya-caritāmṛta  : ‘Dharma cannot be
Gurupāda-padma was the direct personification protected unless one is detached.’ One should set

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an ideal example to the whole world by embracing great souls? Ordinary people do not and cannot
even the toughest adversity and by maintaining understand their mercy or their deception. Śrī
complete detachment.” The sharp words and Gurudeva’s view was, “No one in this world
criticism spoken by sādhu, guru and Vaiṣṇavas is an object for my attachment (anurāga) or
bring about one’s good fortune and remove the indifference (virāga). All are means for serving
difficulties and obstacles related to bhajana. Their guru and Kṛṣṇa.” This is the transcendental
detached morality, along with the disciplinary viewpoint of the mahā-bhāgavatas.
words and unpleasant truths that they administer, It has already been mentioned that Śrīla Guru
have the same function as chanting medicinal Mahārāja’s fresh outlook and unique speciality
mantras, and the result is that one obtain a taste was evident in every engagement and action that
for chanting śrī nāma. he performed. He used the figures of pāṣaṇḍa-
Śrīla Guru Mahārāja showed incomparable gajaika-siṁha (the lion-like person who destroys
love and sympathy towards his peer godbrothers. the elephant of heresy) on the wall of Narahari
Sometimes, a godbrother would not directly ask Toraṇa, the main gate of Śrī Devānanda Gauḍīya
him for anything, but simply by his affectionately Maṭha, Śrī Gauḍīya Vedānta Samiti’s main
addressing him as Vinoda Dā or Keśava Mahārāja, preaching centre in Navadvīpa. Śrīla Vṛndāvana
he would understand their situation and help dāsa Ṭhākura glorified Murāri Bhagavān
them as much as he could, financially and in other Śrī Caitanya-candra as pāṣaṇḍa-gajaika-
ways. But he never expected financial help for siṁha. Śrīla Gurudeva’s intimate godbrother,
himself. In this way he generously and selflessly Śrīla Bhakti Sāraṅga Gosvāmī Mahārāja, also
gave thousands of rupees to help others. This was decorated him with this same name, for it was
undoubtedly because of his parental affection as if he was always holding a sword in his hand
for his godbrothers. to defeat māyāvādīs and others opposed to
All sorts of people used to come in great śuddha-bhakti. Knowing such people to be
numbers to take his darśana : scholars, people his eternal enemies, he made an unshakeable
who were proud of their so-called devotion, vow to uproot Śrī Śaṅkara’s advaitavāda, or
ignorant people, skilled people, children, young māyāvāda, from this world. He clearly expressed
men and elderly. Everyone would forget their own this determination in his letters, essays, articles,
desires and questions when they heard his grave commentaries, explanations, statements, lectures
and authoritative voice and saw his mild and and so on. Parama-pūjyapāda Śrīla Bhakti
peaceful figure and his gently smiling lotus face. Sāraṅga Gosvāmī Mahārāja would say to Śrīla
Even when defeating māyāvādī logicians, he Gurupāda-padma, “When I see you, the memory
would always protect their dignity. Many people of Śrīla Sarasvatī Ṭhākura Prabhupāda comes
who had separate motives would come and into my mind. Anyone whose darśana makes the
listen to various kinds of advice, but they could memory of Śrīla Gurudeva appear in the mind is
not accept the potency of this ekāntika sādhu guru-svarūpa, the embodiment of guru, and he is
and mahāpuruṣa who was so devoted to Kṛṣṇa. the greatest of all mahā-bhāgavatas.”
How can ordinary people truly understand the It is said, “All of Kṛṣṇa’s qualities appear in His
transcendental behaviour of eternally perfected devotees.” Śrīla Ācāryadeva had not passed exams

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Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja, sitting on the chair in the middle, and the author,
Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja, sitting to the left holding a daṇḍa
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in law or engineering, but he would give legal doing this. His ever-fresh and transcendental
advice to lawyers and barristers, and he would genius has been illuminated in his songs such
also advise engineers. Many expert engineers as Śrīla Prabhupāda āratī, Śrī Tulasī-āratī and
were amazed to learn that the tilaka-marked, sky- Maṅgala-āratī. In the wake of Gīta-govinda by
high temple of the main maṭha was constructed the transcendental poet Śrī Jayadeva, Śrīla Guru
according to Śrīla Guru Mahārāja’s instructions Mahārāja in his Maṅgala-āratī song gives an
and design. Jagad-guru Śrīla Sarasvatī Ṭhākura introduction to the supreme and unequalled,
had said, “It is quite essential to protect the sevā sweet transcendental pastimes of the eternally
of Śrīmatī Rādhārāṇī in order to protect the youthful Divine Couple of Vraja.
sampradāya.” By this he meant that he aimed to Sometimes an unexpected guest would arrive
protect Śrīmatī Rādhārāṇī’s sevā by instigating when Śrīla Gurupāda-padma was dictating an
lawsuits to save maṭhas and temples from the article for Śrī Patrikā. At such a time, he would
hands of sense enjoyers and wicked people. Śrīla converse with the guest, not showing the slightest
Gurupāda-padma followed the instructions of indifference towards him, and at the same time he
his ārādhyadeva Śrīla Prabhupāda and accepted would retain complete focus on his presentation
the responsibility of protecting the mission by of the principal subject matter of the article.
legal means. Even Prabhupāda would be amazed There is no doubt that this was also one of his
by his astonishing talent and power of memory. unique and supra-mundane characteristics.
Once, during an argument with some lawyers, It was Śrīla Ācāryadeva’s undivided niṣṭhā
Śrīla Guru Mahārāja’s godbrother, Śrīla Mādhava towards his own śrī guru mahārāja that most
Mahārāja, asked him, “When did you study law clearly established his superior position among
in such a way that in argument, even lawyers are Śrīla Prabhupāda’s disciples and followers.
obliged to accept your words?” Śrīla Gurupāda-padma gave good advice to his
Śrīla Guru Mahārāja made an unparalleled godbrothers on legal matters and all kinds of other
contribution in composing Vaiṣṇava literature concerns. In doing so, he revealed his generous
and revealing ever-fresh deep meanings of the and moral disposition. The Sārasvata Gauḍīya
principles of bhakti. The speciality of his writings community accepted him as a lawyer and also
is that he kept an unbroken flow of bhāva, or as a learned expert in management and politics.
inner meaning, contained in the main tattva- This was because, when complex questions arose
siddhāntas. At the same time, he maintained concerning spiritual knowledge and pseudo-
his own position and point of view and did logic, he would give good answers that were in
not follow the general masses. “Protecting the accordance with the conclusions of śāstra.
sampradāya is the topmost service to Śrīman Śrīla Ācāryadeva displayed the ideal standards
Mahāprabhu,” he used to think, and only after for observing fasting days. On Śrī Janmāṣṭamī,
carefully considering this did he take up his most Śrī Ekādaśī, Śrī Gaura-jayantī, Śrī Rāma-navamī,
powerful pen. His main goal was to establish Śrī Nṛsiṁha-caturdaśī, Śrī Advaita-saptamī, Śrī
tattva-siddhāntas directly and indirectly through Nityānanda-trayodaśī and other fast days, he
the medium of debates, and he exhibited a firmly rejected fasting on days which overlapped
remarkable and transcendental creativity in with the previous day. He gave the fullest protection

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to the observance of Cāturmāsya and ūrjā-vrata published Sahajiyā-dalana, which was based
(kārtika-vrata) in Śrī Vedānta Samiti, completely on a compilation of articles, etc., written by Śrīla
following the rules practised and preached by Prabhupāda and Śrīla Bhaktivinoda Ṭhākura. He
Śrīla Sarasvatī Prabhupāda, Śrīla Bhaktivinoda demonstrated the ideal of a faultless way of life
Ṭhākura and Śrīman Mahāprabhu. He never by preaching from this book and by devoting
supported reluctance to follow the Cāturmasya himself to pure Vaiṣṇava standards of behaviour.
vow or laxity in honouring ūrjā-vrata. Śrīla Ācāryadeva established spiritual
Śrīla Gurudeva especially manifested guru- dispensaries and also a Vedānta college. The
niṣṭhā during a discussion on tattva-siddhānta central government and various missions
with the most worshipable yatirāja Śrīla Śrīdhara were introducing initiatives to try to relieve the
Gosvāmī Mahārāja. On that occasion, he said, “I sufferings of the perishable body and mind in the
do not know or recognize the path of the previous name of social service. Śrīla Gurudeva’s purpose
Gosvāmīs. I simply accept jagad-guru Śrīla was to show that these endeavours were practi­
Prabhupāda’s line of thought as unerring truth, cally useless. He was stronger than a thunderbolt
and I will try to know and understand the previous in rejecting bad association, and softer than a
Gosvāmīs through Śrīla Prabhupāda’s vision. I lotus flower in the face of endeavours favourable
will first accept the excellence of his explanations for the cultivation of bhakti. He never supported
and commentaries. ‘Ācāryera mata jeī, seī mata the karma-kāṇḍīya principles of the materialistic
sāra / anya āra jata mata jāuka chārakhāra – smārta society, who simply follow ritualistic
the opinion of the ācārya is the most important; customs and principles.4 Śrīla Gurupāda-padma
any other opinions should be rejected.’ This is instead gave the pure instructions to follow vows
my conception.” This single-pointed niṣṭhā he such as śrī puruṣottama-vrata by engaging in
showed towards Śrīla Prabhupāda is certainly śrī nāma-bhajana only. He spent his life as a
unequalled. surrendered soul who had no possessions and
Śrīla Gurupāda-padma, the dear-most was completely dependent on Kṛṣṇa’s will. His
associate of Śrī Gaurasundara, has written attitude was always ‘May the desire of Bhagavān
Māyāvāda kī Jīvanī for the eternal benefit of be fulfilled’ and ‘By the will of Bhagavān,
the conditioned souls. After refuting materialists, everything is possible’. All his disciples were
mistaken yogīs and other people holding faulty amazed to see this. Everyone was attracted to his
doctrines, he showed them the path of real affection towards all living entities, and his simple
spiritual knowledge and the ultimate spiritual and compassionate behaviour to all – young and
benefit. As an ideal tridaṇḍi gosvāmī, he wanted old, even to birds like pigeons and sparrows. All
to bestow true auspiciousness even upon were attracted to his intimate love and affection
antagonistic hypocrites. We have many times (mamatā) and his practice of non-violence.
witnessed his fearlessness and steadfastness in
protecting the truth. He never once supported 4 Editor: These regulations dictate, for example, that a
certain number of days after someone’s birth or death
those who said that spirit and matter are non- are impure, and that the Puruṣottama leap month is an
different. To expose the enjoying tendencies and impure month when no religious activities should take
selfish mentality of the prākṛta-sahajiyās, he place.

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His Life and T e ach i n g s four

Śrīla Gurupāda-padma’s simple, sweet and His mercy in acting to liberate jīvas from
profound inner sentiments would never be dis­ their burden of anarthas was causeless. The
turbed, even while he was strongly refuting the doors of his temples and maṭhas were always
degraded, devious and cheating beliefs of those open for the benefit of people trying to perform
who consider that the living being is brahma ; of hari-bhajana. His endeavours to serve his
those who respect all kinds of gods (pāñcamiśālīs); peer Vaiṣṇavas were without limit, and his
worshipers of the five deities Sūrya, Gaṇeśa, service satisfied them in all respects. The best
Durgā, Śiva and Viṣṇu (pañcopāsakas); of introduction to his supra-mundane character
people who believe that there are many gods is given in the books that he wrote to destroy
(bahu-īśvara-vādīs); of voidists (śūnya- māyāvāda ; in his poems, philosophical articles
vādīs); of impersonalistic pantheists (nirviśeṣa and so on; and in the profound lectures based
brahmavādīs) and others. He never supported on tattva-siddhānta he delivered at various
laziness in the name of performing solitary assemblies. He remained immersed in the
bhajana. On the contrary, he instructed everyone pleasure of serving Śrī Śrī Gaura-Rādhā-Vinoda-
to cultivate kṛṣṇa-bhakti in the association of bihārījī. He took full shelter of Śrīla Sarasvatī
sādhus by body, mind and words. He taught by Prabhupāda’s instructions, was eternally
his own exemplary practice that one attains all established in the conception of Śrī Bhaktivinoda
perfection and absorption in kṛṣṇa-prema only Ṭhākura, and always relished the concepts
by śrī harināma. To his disciples, he demonstrated preached by Śrī Rūpa and Raghunātha. He would
by his own perfect example that one can conquer always try to engage his disciples in hari-kathā
hunger, thirst and the inimical tendencies of the and hari-kīrtana, and, he instructed them to avoid
senses by performing regulated or unregulated mundane conversation, or ‘the urge of speech’
loud kīrtana of the Hare Kṛṣṇa mahā-mantra, mentioned in Upadeśāmṛta.
consisting of sixteen names, day and night. No one could give Śrīla Gurupāda-padma
Śrīla Kavirāja Gosvāmī said, ‘I am lower than a any foodstuffs or clothes, no matter how hard
worm in stool’ and Śrīla Vṛndāvana dāsa Ṭhākura they tried. He never accepted any donations or
said, ‘I will kick the head of such people [averse deeds of properties from his widowed followers,
to Hari, Guru and Vaiṣṇavas]’, but the purport of and he would not allow his disciples to accept
these two statements is one and the same. One such charity either. On the other hand, he would
should understand the real humility in these hardly ever refrain from giving mercy even when
words, for it is beneficial for the real self. The it was not asked for. To inspire enthusiasm to
spiritual instruction in these statements is to serve guru and Vaiṣṇavas, he sometimes accepted
chant kṛṣṇa-nāma after being initiated into the people’s ordinary things. He was anxious about
dharma of offering respect to one and all without the condition of people who were attached to
expecting any honour in return. The exalted and their families, and he would always warn his
profound sentiments of Śrīla Gurudeva’s bhajana renunciant disciples by describing the prākṛta-
concerning his object and method of worship sahajiyās as ghara-pāgāla, madly attached to
(upāsya-tattva) established him as both a home, and gṛhī-bāulā, staying at home but making
bhajanānandī and a goṣṭhānandī at the same time. a show of being renunciants. He used to quote the

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statement from Śrī Caitanya-caritāmṛta (Antya- He particularly attracted the attention of everyone
līlā 6.278): by quoting jagad-guru Śrīla Prabhupāda’s
instructive words: “Smaraṇa will take place by
viṣayīra anna khāile malina haya mana
the influence of kīrtana, and then it is possible
malina mana haile, nahe kṛṣṇera smaraṇa
to perform solitary bhajana.” He pointed out that
If one eats food given by materialists, the the improper imitation of śrī guru and Vaiṣṇavas
mind becomes contaminated, and when the is not service or worship, but rather hypocrisy.
mind is contaminated one cannot remember He asked his disciples to write the following verse
Kṛṣṇa. by Bhaktivinoda Ṭhākura on the main door of his
Śrī Gauḍīya Vedānta Catuṣpāṭhī:
Following this principle, he strictly forbade
any exchange or contact with the sampradāyas jaḍa-vidyā jata, māyāra vaibhava,
of those who try to enjoy guru (guru-bhogīs) and tomāra bhajane bādhā
those who renounce guru (guru-tyāgīs). By his moha janamiyā, anitya saṁsāre,
own example he taught his disciples to practise jīvake karaye gādhā
the renunciation of enjoyment for the pleasure
The knowledge of this material world is
of Kṛṣṇa. During śrī ūrjā-vrata, śrī puruṣottama-
knowledge born of Your illusory energy
vrata and other vratas, he would instruct his
(māyā). It creates obstacles in devotional
disciples to practise renunciation by sleeping on
service and makes an ass of the eternal
the ground and by eating like a cow [i.e., without
living entity by increasing his infatuation
using one’s hands]. In regards to accepting
with this temporary world.
what is favourable for service, he instructed the
devotees going for bhikṣa to properly consider In other words, the goal of studying the śāstras,
the verse by Bhaktivinoda Ṭhākura, “tomāra grammar and so forth is not to collect money,
sevāya duḥkha haya jata, se o ta’ parama beautiful women and prestige. “Everyone will
sukha – troubles encountered in Your service respect that knowledge which, when discussed,
shall be the cause of great happiness.” He causes kṛṣṇa-rati to manifest in the heart. You
told them that they should not seek to live a must sincerely kick out whatever knowledge
comfortable life, but should tolerate difficulties causes obstacles to bhakti. Sarasvatī, the goddess
for the service of Śrī Hari, Guru and Vaiṣṇavas. of learning, is dear to Kṛṣṇa, and kṛṣṇa-bhakti
Some people living in the maṭha had large enough resides in her heart. This knowledge in devotion
bank balances to maintain themselves for the rest is Bhaktivinoda’s wealth.” Śrīla Gurudeva always
of their lives. He called those so-called disciples liked to explain these statements and moods of
hypocrites disguised as Vaiṣṇavas, sense enjoyers Bhaktivinoda Ṭhākura.
devoid of faith in Bhagavān, and atheists. Śrīla Gurupāda-padma never tolerated
Śrīla Gurupāda-padma was the ideal guru and those who imitated bhakti, or those who were
was expert in kṛṣṇa-tattva. He forbade followers duplicitous while pretending to offer service.
with anarthas to meditate on aṣṭa-kālīya-līlā and Once he established a maṭha that one of his
imagine their siddha-deha, their spiritual form. gṛhastha disciples had donated to him. Later

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His Life and T e ach i n g s four

on, when this disciple tried to make guru and staying.” Śrīla Gurupāda-padma tried from the
Vaiṣṇavas his servants, Śrīla Gurudeva called back core of his heart to serve any person related to
the maṭha residents and showed indifference Śrīla Prabhupāda. In this respect he was equal
towards his so-called disciple. He would be strict to all, whether they were renunciant residents
in instructing his personal servants or so-called of the maṭha, gṛhasthas or ordinary people who
disciples to abandon duplicity. He was careful to approached him. This is the special transcen­
protect the honour of the guru’s senior servants dental quality of a disciple who has offered his
so that they could co-operate and live together ātmā, his very self, to Śrī Gurudeva.
on good terms. He condemned the behaviour Śrī Gurupāda-padma was many times seen
of people who falsely pretended to maintain to be very particular about the way he kept
their lives by begging alms (madhukarī ) in even five and ten rupee notes in his purse.
Vraja-maṇḍala or other holy places. He would This sometimes caused doubts regarding his
also remind us that people who are attached to detachment from money. When asked about this,
sense gratification have to accept birth in Vraja he would reply in Śrīla Prabhupāda’s words,
as monkeys, turtles and other lower species. He “Āsakti-rahit sambandha-sahit viṣaya-samūha
would say that no one is qualified to beg for sakali mādhava – we should be detached from
nirguṇa-madhukarī until their heart has become material things and at the same time see them in
free from material qualities. relation to Mādhava, as everything is meant for
On one occasion, one of Śrīla Guru Mahārāja’s His pleasure.” In other words, that money would
godbrothers wrote in his magazine, “Those who be used for serving Śrīman Mahāprabhu. With
are outside Māyāpura or who are far from there this transcendental attitude one will derive the
are deprived of service to Śrīla Prabhupāda.” Śrīla happiness of loving service based on the desire
Ācāryadeva objected to this and announced in a to satisfy Kṛṣṇa’s senses. Those who try to imitate
voice as deep as a thunderbolt, “Those who are Śrīla Gurupāda-padma’s divine character will
guru-bhogīs or guru-tyāgīs are situated millions inevitably fall down from bhajana. However,
of miles away from Prabhupāda. Such people accepting the instructions he gives out of love
may apparently have lived in Māyāpura for ten to benefit the soul will bring auspiciousness.
or twelve years, but actually they have deserted He said that śrī guru becomes unhappy upon
Māyāpura and have been living in the kingdom witnessing the misery of others, but even though
of Kali the whole time. Outwardly they pretended śrī guru’s heart is distressed when he sees
to serve Śrīla Prabhupāda and Śrī Dhāma, but duplicitous people, it still does not bring them
they were not really serving them at all. Śrī auspiciousness.
Gurupāda-padma, who is non-different from One day a devotee was studying the
Nityānanda Prabhu, always deceives those people commentaries on rāsa-līlā, Bhramara-gīta, etc.,
who are duplicitous about wealth. However, and Śrīla Gurudeva said, “The qualification to
those servants who are fixed in guru-sevā and hear topics such as rāsa-līlā will come when
whose lives are surrendered to guru can always śrī nāma-kīrtana has freed the heart from
remain absorbed in the service of Śrī Gurudeva’s anarthas, and śuddha-sattva has appeared there.
innermost desires, regardless of where they are Otherwise, the transcendental pastimes of Śrī Śrī

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Rādhā-Govinda will appear to be the activities setting up printing presses to publish bhakti
of a worldly hero and heroine and will only literature, śrī nāma-haṭṭa preaching and other
give rise to false ideas. The conception of rasa such services.
is only possible in the siddha-deha, the state of Some months before Śrīla Paramārādhyadeva
perfection. It is impossible to perceive sṛṅgāra- entered aprakaṭa-līlā, he acted as if he were
rasa in the material body. Only a person who accepting medical treatment in the big city of
is free from the lower types of enjoyment and Kolkata, the capital of Kali. At that time, he was
is in the stage of bhāva is qualified to discuss staying in a house of a very faithful devotee in
sambhoga-rasa, the mellow of amorous love.” Ṭyāṇrā. Many people may doubt why he left Śrī
To understand śrī guru and Vaiṣṇavas in truth, Dhāma to stay in the capital of Kali. “Yathāya
it is essential to have the mercy and inspiration vaiṣṇava-gaṇa seī sthāna vṛndāvana, seī sthāne
of Bhagavān. Sometimes Vaiṣṇavas honour a ānanda aśeṣa – wherever mahā-bhāgavata
person who is averse to Śrī Kṛṣṇa, in an endeav­ śrī gurus go, they make transcendental Goloka
our to be free of his bad association. Moreover, Vṛndāvana appear, and they are themselves
they sometimes hide their svarūpa, their real absorbed in the aṣṭa-kālīya-sevā of the youthful
form, out of fear of associating with worldly and Divine Couple of Vraja.”
sensualistic persons (jana-saṅga). Sometimes The eternally liberated, topmost mahāpuruṣas
they appear to accept disciples and falsely relish the sweetness of Śrī Śrī Rādhā-Govinda’s
maintain the disguise of acting as if they are transcendental pastimes and the magnanimity of
accepting service and advice from their disciples. Śrī Gaurasundara, who came to bestow the ulti­
Nevertheless, in all respects they protect their mate goal of life, which is kṛṣṇa-prema. Ordinary
dependence and independence. This is the speci­ people who yearn to perform hari-bhajana, and
ality of their inconceivable, divine character. especially the servants of Śrī Gauḍīya Vedānta
Śrīla Ācāryadeva always led his life in such a Samiti, are exceptionally fortunate and blessed
way as to protect Śrīla Prabhupāda’s innermost to attain the shelter of the lotus feet of such
desire. He would constantly be engaged in estab­ mahā-bhāgavatas. The śrī rūpānuga-sārasvata
lishing daiva-varnāśrama-dharma, reach­ing the Vaiṣṇavas are and will always remain indebted in
conclusions of bhakti which he himself fully all respects to this transcendental mahāpuruṣa.
practised, establishing Śrī Dhāma parikramā, There is no doubt in this regard.Y

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 Part Five:
Established Conclusions
 The siddhānta propagated by Śrīla Gurupāda-padma

I n every age, Bhagavān and His dear associates

appear on Earth, bringing with them gifts
of universal auspiciousness. Each time they
By the inspiration and mercy of Śrī Caitanya
Mahāprabhu, Śrīla Rūpa Gosvāmī initiated the
flow of the river of bhakti-rasa, writing books
come, the gifts they bring have their own unique such as Bhakti-rasāmṛta-sindhu and Ujjvala-
and original nature. Bhagavān is an ocean of nīlamaṇi. This is the fundamental asset of the
compassion, and He and His dear associates do Gauḍīya Vaiṣṇavas. Śrīla Raghunātha dāsa
not come to cheat the inhabitants of this material Gosvāmī, Śrī Jīva Gosvāmī, Śrīla Kṛṣṇadāsa
universe by giving away any perishable wealth Kavirāja Gosvāmī, Śrī Narottama dāsa Ṭhākura,
or commodity. They descend to give in charity Śrī Viśvanātha Cakravartī Ṭhākura, Śrī Baladeva
something for the eternal welfare of the soul. Vidyābhūṣaṇa, Śrī Bhaktivinoda Ṭhākura, jagad-
Their gifts, or contributions, cannot be seen as guru Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda
gross, mundane objects of sense gratification. and all other rūpānuga Vaiṣṇavas have preached
If anyone tries to view the immortal charity and propagated this very same śuddha- or
they bestow as gross sense enjoyment, then he prema-bhakti.
is bound to be bereft of the immense mercy of Śrī Caitanya Mahāprabhu appeared in
their gift. this world with His associates and preached
Each of the various gifts given by the harināma-saṅkīrtana and pure bhakti through­
supremely kind Bhagavān and His associates out India in just a few years. Similarly, oṁ
is unique, but nothing can compare with the viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī
prema-bhakti distributed by Śrī Gaurasundara, Prabhupāda descended to the Earth with his
for it includes the original nature and specialities associates roughly one hundred and twenty-five
of all the immortal contributions of all previous years ago and preached śrī nāma-saṅkīrtana
incarnations (avatāras) and ācāryas. and pure bhakti throughout the world in a very
Vrajendra-nandana Śyāmasundara, having short time. Śrī Gurupāda-padma, oṁ viṣṇupāda
accepted the ecstatic emotions and lustre of aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna Keśava
Śrī Rādhā, appeared in this world in the form Gosvāmī Mahārāja, was prominent among Śrīla
of Śrī Gaurasundara. He is supremely merciful Prabhupāda’s confidential associates.
(parama-karuṇa) and the supreme enjoyer of When jagad-guru Śrīla Prabhupāda entered
rasa (rasika-śekhara). Therefore, through the nitya-līlā, a dark age arrived for the Sārasvata
medium of śrī harināma, He has distributed a Gauḍīya Vaiṣṇava sampradāya. The stream of
distinctive type of prema-bhakti in this world. śuddha-bhakti that Śrīla Bhaktivinoda Ṭhākura

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava Gosvāmī

and Śrīla Prabhupāda had initiated began to

diminish. Their daily, weekly, fortnightly and
monthly magazines and journals in different
languages were stopped. The sannyāsīs and
brahmacārīs in the preaching centres established
by Śrīla Prabhupāda lost their enthusiasm.
Abandoning the principal maṭha, they began to
establish their separate, independent maṭhas.
Many of those who had previously lived in the
āśrama returned to household life. In this way,
the current of preaching began to dry up.
Śrīla Gurupāda-padma wrote in his brief
autobiography, “After the entrance of our śrī
gurudeva into the unmanifest pastimes on 1
January 1937, various kinds of disturbances
began to erupt in the Gauḍīya mission. I left
Śrī Caitanya Maṭha under these difficult
circumstances in June 1939, and in 1940, on
Akṣaya-tṛtīyā in the month of Vaiśākha, I founded
Śrī Gauḍīya Vedānta Samiti in a rented building
at 32/2 Bospāḍā Lane, Bāgbāzār, Kolkata. After
that, in September 1941, on the Pūrṇimā day of
Bhādrapada, in Kaṭvā, where Śrīman Mahāprabhu
previously took sannyāsa, I accepted tridaṇḍa-
sannyāsa from pūjyapāda Śrīmad Bhakti
Rakṣaka Śrīdhara Mahārāja, who had accepted
the renounced order from Śrīla Prabhupāda.
I then returned to my maṭha in Śrī Dhāma
Navadvīpa, and from there began preaching and
travelling extensively.”
Ācārya kesarī oṁ viṣṇupāda Śrī Śrīla
Bhakti Prajñāna Keśava Mahārāja’s strategy in
preaching was to first break apart the ill-
conceived doctrines opposed to bhakti, such
as māyāvāda, smārta and sahajiyā, and then
establish the pure bhakti practised and preached
by Śrī Caitanya Mahāprabhu and His followers,
the Gauḍīya Vaiṣṇava ācāryas. We are herein
giving an account of the nature of the pure bhakti

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that he disseminated. In his preaching, he always Vedas and smṛti-śāstra (such as Śrīmad-
used to quote two particular verses as evidence Bhāgavatam) which follow the Vedic version
to establish bhakti. The first verse is by Śrīla have been accepted as authoritative proof,
Viśvanātha Cakravartī Ṭhākura: as have different types of evidence such as
direct perception, inasmuch as they confirm
ārādhyo bhagavān vrajeśa-tanaya-
the Vedic version. From these sources of
stad-dhāma vṛndāvanaṁ
evidence, the following essential truths are
ramyā kācid upāsanā vraja-vadhū-
established: (1) Hari is the Supreme Truth,
vargeṇa yā kalpitā
(2) He is sarva-śaktimān, endowed with all
śrīmad-bhāgavataṁ pramāṇam amalaṁ
potencies, (3) He is akhila-rasāmṛta-sindhu,
premā pumartho mahān
the ocean of all nectarean transcendental
śrī-caitanya-mahāprabhor matam idaṁ
mellows, (4) two kinds of jīvas, namely
tatrādaro naḥ paraḥ
liberated and conditioned (mukta and
Both Bhagavān Vrajendra-nandana Śrī Kṛṣṇa baddha), are His separated expansions
and the magnificent Śrī Dhāma Vṛndāvana (vibhinnāṁśa-tattva), (5) the conditioned
are the exclusive objects of worship. The souls are under the control of māyā, (6) the
mood in which the young brides of Vraja mukta-jīvas are liberated from the influence
have worshipped Kṛṣṇa is the most excellent of māyā, (7) everything in existence, whether
of all. Śrīmad-Bhāgavatam alone is the conscious or unconscious, is a manifestation
immaculate evidence (śabda-pramāṇa) and of Śrī Hari and is simultaneously and
prema is the supreme objective of life. This inconceivably one with and different from
is the supremely worshipful siddhānta of Him, (8) bhakti is the only sādhana, or means
Śrī Caitanya Mahāprabhu. There is no other to attain the goal, and (9) love for Kṛṣṇa
conception worthy of respect. (kṛṣṇa-prīti ) is the sole objective (sādhya).

The other verse is the first śloka from Śrīla * * * * *

Bhaktivinoda Ṭhākura’s Daśamūla-tattva (Ten
In the first verse, ārādhyo bhagavān, Śrīla
Fundamental Truths):
Viśvanātha Cakravartī Ṭhākura has explained
āmnāyaḥ prāha tattvaṁ harim iha paramaṁ in a highly condensed form the doctrine of Śrī
sarva-śaktiṁ rasābdhiṁ Caitanya Mahāprabhu. In this verse, sambandha-,
tad bhinnaṁśaṁś ca jīvān prakṛti-kavalitān abhidheya- and prayojana-tattva have been
tad-vimuktāṁś ca bhāvād described in an exceedingly beautiful way in
bhedābheda-prakāśaṁ sakalam api hareḥ accordance with the siddhānta accepted by Śrī
sādhanaṁ śuddha-bhaktiṁ Gauḍīya gosvāmīs.
sādhyaṁ tat-prītim evety upadiśati Vadanti tat tattva-vidas tattvaṁ yaj jñānam
janān gauracandraḥ svayaṁ saḥ advayam. This verse from Śrīmad-Bhāgavatam
(1.2.11) describes the Supreme Absolute Truth
The message of the Vedas received through
(advaya-jñāna para-tattva), who, although non-
guru-paramparā is called āmnāya. The
dual, is realized in three aspects, which appear

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distinct from each other. These are brahma,

Paramātmā and Bhagavān. The highest realization “Although brahma, Paramātmā
is Bhagavān, the Supreme Person who is the cause and the whole multitude of
of all causes and the controller of all controllers.
incarnations are essentially one in
He is full in six opulences and is the origin of the
universe, although He Himself has no origin. The principle, Vrajendra-nandana
imperfect vision of only the cit, or knowledge,
Śrī Kṛṣṇa alone is the ultimate
feature of bhagavat-tattva has been called brahma
realization. In the Upaniṣads this has been called aspect of the Supreme Truth
nirviśeṣa-brahma, and it is the bodily lustre of
because of His superiority in regard
Bhagavān. In yoga-śāstra, the partial realization
of the sat and cit features of the omnipotent
Supreme Truth has been called Paramātmā
to śakti and His display of rasa. ”
realization. Such realization is to know Viṣṇu, who The specific meaning of the phrase tad
measures the size of the thumb and who is situated dhāma vṛndāvanam is that the sweet pastimes
splendidly within the heart of every jīva, as the of Vrajendra-nandana Śyāmasundara, who is
witness or regulator of the fruits of action. the nectarean ocean of rasa, cannot possibly
There are also two divisions of bhagavat- take place in Vaikuṇṭha, Sāketa (Ayodhya),
tattva, namely aiśvarya-pradhāna and mādhurya- Dvārakā, Mathurā or anywhere else other than
pradhāna. Aiśvarya-pradhāna, the bhagavat- in Vṛndāvana. Therefore Vraja-dhāma, being
tattva that is complete in six opulences, reigns non-different from Kṛṣṇa, has been described
over Vaikuṇṭha in the spiritual sky in the form of as an equally worshipful principle. Vrajendra-
Śrī Nārāyaṇa, eternally served by His associates nandana Śyāmasundara is served in Vraja by His
headed by Lakṣmī. Mādhurya-pradhāna is associates in dāsya-, sakhya- and vātsalya-rasa,
Vrajendra-nandana Śrī Kṛṣṇa, who is eternally but the sweet service of the vraja-ramaṇīs (gopīs),
present in Vraja, where He is served by the gopas filled with the highest mellows of paramour love,
and gopīs. He is especially endowed with the four is supreme. Among these gopīs in paramour love,
types of sweetness, namely, His veṇu-mādhurī, Śrīmatī Rādhikā, the embodiment of mahābhāva
rūpa-mādhurī, guṇa-mādhurī and līlā-mādhurī – and the crest jewel of Kṛṣṇa’s beloveds, is the best
His incomparably sweet flute, beauty, qualities of all. Vrajendra-nandana Śrī Kṛṣṇa accepted Her
and pastimes. Therefore, in the above verse, only sentiments and bodily complexion and appeared
Vrajendra-nandana Śyāmasundara who resides in in this world as Śrī Gaurasundara to taste His
Vraja has been described as the most worshipful own sweetness and to distribute nāma-prema
of all. Although brahma, Paramātmā and the throughout the universe. The conceptions of
whole multitude of incarnations are essentially this very Śrī Caitanya Mahāprabhu have been
one in principle, Vrajendra-nandana Śrī Kṛṣṇa described in a condensed form in the verse under
alone is the ultimate aspect of the Supreme Truth discussion.
because of His superiority in regard to śakti and In the second verse, Śrī Gaura’s associate
His display of rasa. Śrīla Saccidānanda Bhaktivinoda Ṭhākura has

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extracted the essence of the conceptions of the Śrī is simultaneously and inconceivably one with
Gauḍīya gosvāmīs and ācāryas, and has presented and different from Him, (8) bhakti is the only
them as daśamūla-tattva. As if putting the ocean sādhana, or means to attain the goal, and (9)
in a pot, he has filled this daśamūla-tattva with love for Kṛṣṇa (kṛṣṇa-prīti  ) is the only objective
the concentrated essence of the cream of the (sādhya).
Vedas, Upaniṣads, Vedānta-sūtra, Bhagavad-gītā, Svayam Bhagavān Śrī Caitanya Mahāprabhu
Śrīmad-Bhāgavatam and the Gosvāmīs’ writings. has given these teachings on the ten fundamental
Our most worshipful Śrīla Gurupāda-padma truths for the faithful living beings. Of these, the
used to broadcast Śrīla Bhaktivinoda Ṭhākura’s first is the principle of evidence, pramāṇa-tattva,
daśamūla-tattva everywhere he went. We are and the remaining nine are prameya-tattva, the
therefore summarizing it here: subject that is established by pramāṇa-tattva.
The ten fundamental principles are analyzed here
āmnāyaḥ prāha tattvaṁ harim iha paramaṁ
as follows:
sarva-śaktiṁ rasābdhiṁ
tad bhinnaṁśaṁś ca jīvān prakṛti-kavalitān Pramāṇa-tattva
tad-vimuktāṁś ca bhāvād
When the Śrutis (Vedas), which are called brahma-
bhedābheda-prakāśaṁ sakalam api hareḥ
vidyā, are received through the medium of
sādhanaṁ śuddha-bhaktiṁ
hearing from the guru-paramparā coming from
sādhyaṁ tat-prītim evety upadiśati
Lord Brahmā, the creator of the universe, who is
janān gauracandraḥ svayaṁ saḥ
the dear servant of Śrī Bhagavān, that knowledge
The message of the Vedas received through guru- is called āmnāya. The four Vedas, the Itihāsas
paramparā is called āmnāya. The Vedas and (histories), the Purāṇas, Upaniṣads, ślokas, sūtras
smṛti-śāstra (such as Śrīmad-Bhāgavatam) which and anuvyākhyās (commentaries) – these are
follow the Vedic version have been accepted as all included in āmnāya. Here we should
authoritative proof, as have different types of understand Itihāsas to mean the Rāmāyaṇa and
evidence such as direct perception, inasmuch Mahābhārata. The eighteen mahā-purāṇas,
as they confirm the Vedic version. From these headed by Śrīmad-Bhāgavatam, are indicated
sources of evidence, the following essential truths by the word ‘Purāṇa’. ‘Upaniṣad’ refers to the
are established: (1) Hari is the Supreme Truth, (2) principal body of Upaniṣads such as Īśa, Kena
He is sarva-śaktimān, endowed with all potencies, and Kaṭha. Śloka refers to the collection of
(3) He is akhila-rasāmṛta-sindhu, the ocean of all verses composed by the sages in metres such as
nectarean transcendental mellows, (4) two kinds anuṣṭup 1, and sūtra means the sūtras expressing
of jīvas, namely liberated and conditioned (mukta the purpose of the Vedas written by the prominent
and baddha), are His separated expansions tattva-ācāryas. Superior to the sūtra literatures
(vibhinnāṁśa-tattva), (5) the conditioned souls are vyākhyā, or commentaries, and the other
are under the control of māyā, (6) the mukta- works written by those ācāryas. All these are
jīvas are liberated from the influence of māyā, identified by the term āmnāya. The principal
(7) everything in existence, whether conscious or
1 Editor: the metre most common in the Bhagavad-gītā
unconscious, is a manifestation of Śrī Hari and

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meaning of the word āmnāya is Veda. The Gosvāmī has described this guru-paramparā in
same idea has been expressed in Śrī Caitanya- his Saṁskāra-dīpikā. Śrī Baladeva Vidyābhūṣaṇa,
caritāmṛta (Ādi-līlā 7.132): the commentator on Vedānta-sūtra, has also
accepted the same spiritual hierarchy. Our
svataḥ-pramāṇa veda—pramāṇa-śiromaṇi
revered gurupāda-padma, Śrī Ācārya Kesarī,
lakṣaṇā karile svataḥ-pramāṇatā-hāni
has supported this opinion with various logical
The self-evident Vedic literature is the arguments and scriptural evidence in all of his
topmost evidence of all, but if it is inter­ books, articles and especially in his essay entitled
preted, its self-evident nature is forfeited. Acintya-bhedābheda-tattva. Śrīla Gurupāda-
padma’s role in protecting his sampradāya is
The self-evident Veda is the crest very significant at this present time.
jewel of evidence The conclusions of ordinary human beings,
The evidence of the Vedic literature (veda- being conditioned souls, are prone to four
pramāṇa) is also known as śruti-pramāṇa, or defects – bhrama, pramāda, vipralipsā and
śabda-pramāṇa, the evidence of transcendental karaṇāpāṭava.2
sound. Thus the Vedas, the Purāṇas, Vālmīki’s Even greatly learned personalities are unable
Rāmāyaṇa, Mahābhārata, the Upaniṣads, to give up these faults when they reflect upon
Vedānta-sūtra and literature such as the that which is transcendental, or beyond the
commentaries written by Vaiṣṇava ācāryas are jurisdiction of the senses, so their opinions are
called āpta-vākya, or āmnāya-vākya. Śrīla not flawless or reliable evidence. This means
Jīva Gosvāmī established beyond a doubt the that the statements of the Vedas are the only
authority of āpta-vākya or śabda-pramāṇa, and authentic evidence regarding subject matters
went on to prove the authority of the Purāṇas that are beyond the jurisdiction of material
as well. He ultimately established that Śrīmad- sense perception, because their origin is divine
Bhāgavatam is the crest jewel of all sources of (apauruṣeya), and not human. Direct perception
evidence. Using the same criteria by which he (pratyakṣa), hypothesis (anumāna), comparison
established Śrīmad-Bhāgavatam’s supreme au­ (upamāna), history and other types of proof are
thenticity, he has also validated the authoritative useful when they are subordinate to the Vedic
literatures revealed by Brahmā, Nārada, statements (śabda-pramāṇa). Then only can
Vyāsa, Śukadeva, and after them in sequence they help to a limited degree and be accepted as
Vijayadhvaja, Brahmaṇya Tīrtha, Vyāsatīrtha and
so on, to tattva-guru Śrīman Madhvācārya. 2 Bhrama (mistakes): the conditioned soul contemplates
with his imperfect senses and concludes that a
From this it is clearly evident that the
temporary object is eternal. Pramāda (illusion):
Brahma sampradāya is the guru-praṇālī, inattention or distraction, such as to not hear a song,
the paramparā, or spiritual hierarchy, of the even though played nearby. Vipralipsā (cheating
Gauḍīya Vaiṣṇavas, who have taken shelter propensity): the desire to cheat others, such as
refraining from giving knowledge to others even
of Śrī Caitanya Mahāprabhu. Kavi Karṇapura
though capable of doing so. Karaṇāpāṭava (imperfect
Gosvāmī has established this very opinion in his senses): being unable to obtain proper knowledge of
Gaura-gaṇoddeśa-dīpikā and Śrī Gopāla Bhaṭṭa an object despite endeavouring to do so.

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evidence; otherwise they cannot be accepted as premāñjana-cchurita-bhakti-vilocanena

evidence at all. However, the fully independent santaḥ sadaiva hṛḍayeṣu vilokayanti
and omnipotent Supreme Lord Himself appears Brahma-saṁhitā (5.38)
in the pure hearts of perfected sages and Vaiṣṇava
Saintly persons, whose eyes of devotion are
ācāryas who are situated in the state of complete
smeared with the salve of prema, always
trance, and He manifests perfect knowledge in
behold Śrī Kṛṣṇa in their hearts.
the form of Veda. Thus the authenticity of the
self-manifest Veda, which is the embodiment of Jñānīs see the Supreme Truth in the form
knowledge, is always spotless and reliable in all of nirviśeṣa-brahma. Their eyes cannot see
respects. Bhagavān’s divine form because they are blinded
by the dazzling effulgence of His limbs. Those who
Only Kṛṣṇa is parama-tattva worship the Supreme Truth by taking shelter of the
Kṛṣṇa alone is Svayam Bhagavān, the Original path of yoga realize Him in the form of Paramātmā.
Supreme Personality of Godhead, and He is the However, the devotees of Bhagavān see His sac-
shelter of all. Śrī Kṛṣṇa alone has been called cid-ānanda form by the influence of bhakti. Vision
the pūrṇa-tattva or parama-tattva, the complete of Bhagavān is the complete and perfect view,
and topmost truth, throughout the Vedas, the whereas the vision of brahma and Paramātmā is
Upaniṣads, Bhagavad-gītā, the Purāṇas headed partial. The Vedas, Upaniṣads and Purāṇas prove
by the Bhāgavata Purāṇa, and the Āgamas. He that Śrī Kṛṣṇa is Svayam Bhagavān Śrī Hari:
is also sarveśvareśvara, the Lord and controller
(a)
of all other controlling agents. In Śrīmad-
apaśyaṁ gopām anipadyamānamā
Bhāgavatam, Śrī Kṛṣṇa has been established
ca parā ca pathibhiś carantam
as Svayam Bhagavān and advaya-jñāna para-
sa sadhrīcīḥ sa viṣūcīr vasāna
tattva in the verses kṛṣṇas tu bhagavān svayam
āvarīvarti bhuvaneṣv antaḥ
(1.3.28) and vadanti tat tattva-vidas tattvaṁ yaj
jñānam advayam (1.2.11). Śrī Kṛṣṇa, the non-dual Ṛg Veda (1.22.164.31)
Supreme Absolute Truth, has three svarūpas, or I saw a boy who appeared in the dynasty of
features. These are brahma, Paramātmā and cowherds and who is never annihilated. He
Bhagavān. Only Śrī Kṛṣṇa is Svayam Bhagavān. wanders on many paths, sometimes close by
His bodily lustre, the light emanating from His and sometimes far away. Sometimes He is
limbs, is called nirviśeṣa-brahma, the impersonal adorned with many-coloured garments and
effulgence. Paramātmā is Bhagavān’s partial sometimes with garments of one colour. In
expansion who dwells within all jīvas in the this way He repeatedly exhibits His manifest
form of the witness of their actions. Devotees of and unmanifest pastimes.
Bhagavān, who have taken shelter of pure bhakti-
(b)
yoga and attained the darśana of Bhagavān, see
śyāmāc chabalaṁ prapadye
His beautiful, fully transcendental form composed
śabalāc chayāmaṁ prapadye
of eternity, knowledge and bliss.
Chāndogya Upaniṣad (8.13.1)

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By service to Kṛṣṇa, one attains the The one controller of all, the all-pervading,
transcendental abode of divine bliss, which unparalleled para-brahma Śrī Kṛṣṇa is
is full of wonderful pleasure pastimes, and worshipful for the demigods, humans and
within that transcendental abode of wonders, all living beings. Although He is one, He is
one attains Kṛṣṇa. manifest in many forms by the influence of
His own inconceivable potency, and enjoys
The word śyāma means ‘by Kṛṣṇa’. The use of
Himself by performing a variety of pastimes.
kṛṣṇa, or black, here conveys the conception of
the para-tattva in its nirguṇa aspect, when (f)
it is without material qualities and can thus vedaiś ca sarvair aham eva vedyaḥ
be represented as colourless. Conversely, the Bhagavad-gītā (15.15)
word śabala means gaura, which signifies
I am the only subject to be known in all the
that it is equipped with a myriad of colours, or
Vedas.
the aggregate of all colours. In other words,
the name of the para-tattva endowed with all Some people harbour the doubt that Kṛṣṇa’s
transcendental qualities is ‘Gaura’. Therefore name is not to be found anywhere in the Vedas,
the confidential meaning of this mantra is that but this idea is not correct. It is only Śrī Kṛṣṇa who
Gaura is attained by kṛṣṇa-bhajana, and Kṛṣṇa is has been represented in the Vedas, in some places
attained by gaura-bhajana. by the primary, or dictionary, usage (abhidā-
vṛtti ); in others by secondary, or the figurative,
(c)
sense (lakṣaṇā-vṛtti ); in some places by direct
ete cāṁśa-kalāḥ puṁsaḥ
interpretation (anvaya); and in other places by
kṛṣṇas tu bhagavān svayam
indirect means of deliberation (vyatireka). We
Śrīmad-Bhāgavatam (1.3.28) have already shown this by the śruti-mantras
All incarnations, beginning with Rāma and such as apaśyaṁ gopām anipadyamānamā
Nṛsiṁha, are the plenary portions (aṁśa) and śyāmāc chabalam. In Ṛg Veda (1.21.154.6),
or portions of the plenary portions (kalā) of Bhagavān’s pastimes have been described in this
the Supreme Person Bhagavān. Only Kṛṣṇa, way:
however, is the original Svayam Bhagavān.
tā vāṁ vāstūnyuśmasi gamadhyai yatra gāvo
(d) bhūriśṛṅgā ayāsaḥ
mattaḥ parataraṁ nānyat atrāha tad urugāyasya vṛṣṇaḥ paramaṁ
kiñcid asti dhanañjaya padam avabhāti bhūri
Bhagavad-gītā (7.7) I desire to attain Your (Rādhā and Kṛṣṇa’s)
O Arjuna, there is nothing superior to Me. abodes, wherein the acclaimed kāmadhenus,
wish-fulfilling cows, have excellent horns
(e) and are capable of bestowing my heart’s
eko vaśī sarvagaḥ kṛṣṇa īḍya desired wealth. This supreme abode of Śrī
eko ’pi san bahudhā yo vibhāti Kṛṣṇa, the fulfiller of the desires of His
Gopāla-tāpanī Upaniṣad (1.21) devotees, is illuminated to the fullest extent.

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“
as gūḍhaṁ paraṁ brahma manuṣya-liṅgam
The descriptions of the potencies (7.10.48), yan-mitraṁ paramānandaṁ pūrṇaṁ
of para-tattva are found through­ brahma sanātanam (10.14.32) and kṛṣṇas
tu bhagavān svayam (1.3.28). Viṣṇu Purāṇa
out the Vedas and other scriptures (4.11.4) has also determined that Śrī Kṛṣṇa is
of divine origin. Great liberated para-brahma by conclusive statements such
as yatrāvatīrṇaṁ kṛṣṇākhyaṁ paraṁ brahma
personalities who accept the essence narākṛti. Similarly, in Bhagavad-gītā (14.27) we
of everything have supported the find, brahmaṇo hi pratiṣṭhāham. Our Gosvāmīs
have given evidence from the śāstras supporting
conclusion that śakti is one tattva, the conclusion that Vrajendra-nandana Śrī Kṛṣṇa
and śaktimān is another tattva. is the ultimate aspect of para-tattva. He is the
source of all incarnations and of all expansions
These two principles are distinct, such as Rāma and Nṛsiṁha, and He is also the
and at the same time they are also basis of Paramātmā and brahma.

eternally inseparable. ” Śrī Kṛṣṇa is sarva-śaktimān, the

possessor of all potencies
This Vedic mantra describes the charm and The descriptions of the potencies of para-tattva
beauty of Vrajendra-nandana Śrī Kṛṣṇa and of are found throughout the Vedas and other
His beloved cows. There are numerous places scriptures of divine origin. Great liberated per­
in the Vedas in which descriptions such as this sonalities who accept the essence of everything
are primary, i.e., according to standard dictionary have supported the conclusion that śakti
usage. Elsewhere, Kṛṣṇa has been described (potency) is one tattva (principle), and śaktimān
taking the secondary sense, lakṣaṇā-vṛtti : ayam (the possessor and master of potency) is another
ātmā sarveṣāṁ bhūtānāṁ madhu ... ayamātmā tattva. These two principles are distinct, and at
sarveṣāṁ adhipatiḥ sarveṣāṁ bhūtānāṁ rājā the same time they are also eternally inseparable.
(Bṛhad-āraṇyaka Upaniṣad 2.5.14, 15). These Mortal men cannot realize the confidential
mantras allude to Śrī Kṛṣṇa indirectly, saying that relationship between śakti and śaktimān, because
He is the honey, the master and the king of all their thoughts are always limited. Actually,
states of existence. Here Kṛṣṇa is indicated by the although the object and the potency of that object
word ātmā. This has also been stated in Śrīmad- are different, they are also indivisible, meaning
Bhāgavatam (10.14.55): “kṛṣṇam enam avehi that they are non-different. This difference and
tvam ātmānam akhilātmanām – O King, know non-difference is simultaneous. Therefore Śrī
that Kṛṣṇa is the Soul of all souls.” Caitanya Mahāprabhu and His followers, the
Śrī Kṛṣṇa is para-brahma, ultimate bliss Gauḍīya Vaiṣṇavas, have accepted the relationship
(paramānanda), the complete brahma and of acintya-bhedābheda, inconceivable and
Svayam Bhagavān. This has been proclaimed simultaneous oneness and difference, between the
clearly in verses of Śrīmad-Bhāgavatam such object and the potency of the object.

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In his Sandarbhas, Śrīla Jīva Gosvāmī has the meditational process, see Paramātmā as the
used scriptural evidence and incontrovertible witness of the ātmā, a realization which is not
reasoning to prove the acintya-bhedābheda contrary to the individual nature of the ātmā.
relationship between the potent and the potency. Finally, those who see the factual substance
In Śrī Caitanya-caritāmṛta (Ādi-līlā 4.96–98) it through pure, unadulterated bhakti-yoga
has been said that Śrīmatī Rādhikā is the complete directly attain that advaya-tattva and see Svayam
energy and Kṛṣṇa is the complete energetic Bhagavān in the form of the Supreme Reality,
source, yet there is no difference between Them. endowed with complete opulences, sweetness and
Rādhā and Kṛṣṇa are inherently non-different, in potencies.
just the same way that musk and its fragrance, or The realizations of brahma and Paramātmā
fire and its heat, cannot be separated from each carry some material designation. In other
other. Rādhā and Kṛṣṇa are manifest in two forms words, brahma realization comes from a nega­
just to taste the rasa of Their pastimes: tive conception of the illusory designations
and Paramātmā realization from a positive
rādhā—pūrṇa-śakti, kṛṣṇa—pūrṇa-śaktimān
conception. However, the vision of the spiritual
dui vastu bheda nāhi, śāstra-paramāṇa
form of Bhagavān is attained only by untainted
mṛgamada, tāra gandha—yaiche aviccheda spiritual eyes. The factual substance is the form of
agni, jvālāte—yaiche kabhu nāhi bheda Bhagavān and devotion to Him is the śakti-tattva.
The vision of Bhagavān without potency
rādhā-kṛṣṇa aiche sadā ekai svarūpa
(śakti ) is only nirviśeṣa-brahma. Some believe
līlā-rasa āsvādite dhare dui rūpa
that brahma-darśana is the ultimate realization,
This conclusion has also been established but this opinion reflects their own preconceived
in Vedānta: “śakti-śaktimator abhedaḥ – there inclination; darśana of brahma which is
is no difference between the potent and the variety-less and without potency can only
potency.” From the consideration of vastu- be a partial vision or experience, because in
tattva (the principle of factual substance), there scriptures such as Śrīmad-Bhāgavatam we
is no substance other than Śrī Kṛṣṇa, which is see the use of words such as para-brahma.
why the scriptures describe Him as advaya- Brahma and para-brahma do not have the same
tattva, the non-dual Reality. The same advaya- meaning. In Bhagavad-gītā and other scriptures,
tattva is seen in three ways by candidates of Śrī Kṛṣṇa has been called the basis of brahma,
different qualifications according to the level of so Svayam Bhagavān Śrī Kṛṣṇa alone is the
their worship. Those who only cultivate jñāna intrinsic reality and brahma is only His non-
imagine brahma to be a state of being which is differential manifestation, or the radiance of
opposite to the inert material existence; in other His form. Paramātmā is also a partial expansion
words, they conceive of brahma as a variety-less, of Bhagavān. In other words, it can be said that
formless, powerless and inactive spirit. However, brahma realization is the dry and impotent
this does not make clear what is the svarūpa, or experience of the non-dual Absolute Truth
real nature, of the object itself. Those who search (advaya-jñāna tattva-vastu). Clear knowledge of
for the advaya-tattva through buddhi-yoga, the Supreme Being who has entered within inert

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matter in a subtle form is Paramātmā realization, This parā-śakti of Bhagavān is also manifested
and the complete experience of the advaya- in another three ways, namely as cit-śakti, jīva-
jñāna with all distinct characteristics is Bhagavān śakti and māyā-śakti. Cit-śakti, which is also
realization. called the svarūpa- or antaraṅgā-śakti (internal
Realization of Bhagavān is also of two potency), manifests the abodes of the Lord (the
types: aiśvarya-pradhāna, realization in which dhāmas) such as Vaikuṇṭha, Goloka and Vraja.
reverence inspired by knowledge of His opulence Māyā-śakti is called bahiraṅgā-śakti, or the
is prominent, and mādhurya-pradhāna, a external potency. All the mundane worlds or inert
realization in which sweetness is prominent. The material creations have been manifested from
aiśvarya-pradhāna feature is Śrīpati Nārāyaṇa, this potency. Its expanded majesty is exhibited
the husband of the goddess of fortune, and the as unlimited universes. Jīva-śakti is also called
mādhurya-pradhāna feature is realized as taṭasthā-śakti, from which the aggregate of
Rādhānātha Śrī Kṛṣṇa, the beloved of Śrī Rādhā. unlimited jīvas has been manifested. Śrī Kṛṣṇa is
Śrī Kṛṣṇa is the one and only advaya-tattva- the shelter, or abode, of these three śaktis.
vastu. He includes both brahma and Paramātmā; Kṛṣṇa has one naturally inherent potency
by His sweetness He completely covers all of Śrī called parā-śakti. This is composed of variegated
Nārāyaṇa’s opulence; and He is possessed of all pleasure pastimes and ever-increasing varieties
transcendental energy. This has been described of bliss. Although this śakti has unlimited
in Śvetāśvatara Upaniṣad (6.8): spheres of influence, among them only cit-śakti,
jīva-śakti and māyā-śakti are perceived by the
na tasya kāryaṁ karaṇaṁ ca vidyate
jīvas. The descriptions of the three aspects of this
na tat samaś cābhyadhikaś ca dṛśyate
parā-śakti are found in many places in the Vedas,
parāsya śaktir vividhaiva śrūyate
such as: parāsya śaktir vividhaiva śrūyate /
svābhāvikī jñāna-bala-kriyā ca
svābhāvikī jñāna-bala-kriyā ca (Śvetāśvatara
The activities of that para-brahma are not Upaniṣad 6.8).
material because His senses, such as hands In Viṣṇu Purāṇa (6.7.61) it is also found:
and feet, are not material. Therefore, His
viṣṇu-śaktiḥ parā proktā
actions are transcendental līlā. Because of
kṣetrajñākhyā tathā parā
His spiritual body, He is omnipresent at every
avidyā-karma-saṁjñānyā
moment. It is therefore seen that no other is
tṛtīyā śaktir iṣyate
equal to Him, what to speak of being greater
than Him. It is heard that Parameśvara has The potency of Viṣṇu is of three types –
a variety of divine potencies of which three parā, kṣetrajñā and avidyā. The name of
are prominent, namely, His jñāna-śakti, Viṣṇu’s parā-śakti is cit-śakti, kṣetrajñā is
bala-śakti and kriyā-śakti. These three jīva-śakti and avidyā-śakti is called māyā.
potencies are known as cit- or samvit-śakti,
Bhagavad-gītā 7.5 states:
sat- or sandhinī-śakti, and ānanda- or
hlādinī-śakti, respectively. apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām

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jīva-bhūtāṁ mahā-bāho raso vai saḥ, rasaṁ hyevāyaṁ

yayedaṁ dhāryate jagat labdhvānandī bhavati, ko hyevānyāt kaḥ
prāṇyāt, yadeṣa ākāśa ānando na syāt, eṣa
However, this inanimate material nature,
hyevānandayāti
which has eight divisions (earth, water, fire,
air, ether, mind, intelligence and false ego), is Para-tattva Himself is rasa. On attaining
an inferior nature. O mighty-armed Arjuna, that rasa, the jīva experiences true bliss
know that I have another energy known (ānanda). If that undivided Reality were not
as the jīva, which is superior and which the embodiment of ānanda in the form of
accepts this material world for the purpose rasa, then who could remain alive and who
of enjoying the fruits of his action. would endeavour to live? He alone gives
pleasure to all.
Kṛṣṇa’s svarūpa, or form, is composed
of eternality (sat), knowledge (cit) and bliss Prior to Svayam Bhagavān Śrī Caitanya
(ānanda). Therefore His svarūpa-śakti is mani­ Mahāprabhu, different Vaiṣṇava ācāryas had
fest in three forms. From the ānanda portion established, preached and propagated bhakti-
comes hlādinī-śakti, from sat comes sandhinī tattva. However, only Śrī Rūpa Gosvāmī, being
and from cit comes saṁvit. Saṁvit-śakti is empowered by Śrī Caitanya Mahāprabhu, further
also called jñāna-śakti. Hlādinī-śakti makes developed that bhakti-tattva into bhakti-rasa. He
Kṛṣṇa joyful (āhlādit), which is why its name is described this subject elaborately in his Bhakti-
hlādinī. By this śakti Kṛṣṇa, the embodiment of rasāmṛta-sindhu and Ujjvala-nīlamaṇi. He
bliss, tastes pleasure, and enables the devotees explained that the bhakti-lātā-bīja in the form
to also taste transcendental happiness. The of kṛṣṇa-sevā-vāsanā, the inclination to serve
essence of this hlādinī is prema, a phenomenon Kṛṣṇa, develops sequentially from śraddhā to
composed entirely of transcendental rasa, and is niṣṭhā, ruci and āsakti. When it is transformed
the embodiment of bliss itself. The concentrated into rati, it is called sthāyībhāva. When the four
essence of prema is called mahābhāva. The bhāvas, namely, vibhāva, anubhāva, sāttvika
embodiment of this mahābhāva is Śrīmatī and vyābhicārī, join in a combined form in this
Rādhikā. This is a summary introduction to the sthāyībhāva, then rati in the form of sthāyībhāva
identity of śakti. is transformed into a relishable and supremely
astonishing condition called bhakti-rasa.
Śrī Kṛṣṇa is akhila-rasāmṛta- The movement governing both mundane rasa
sindhu, the ocean of all ambrosial and pure spiritual rasa are the same. When the
mellows application of the sthāyībhāva is in relation to
Para-tattva, the embodiment of non-dual Bhagavān, there is pure spiritual bhakti-rasa,
knowledge, is Himself rasa, transcendental whereas when sthāyībhāva is in relation to
mellow. Those who have had no experience of material sense enjoyment, there is insignificant,
rasa-tattva cannot realize the Absolute Truth in mundane rasa. Where the sthāyībhāva is applied
the slightest. In Taittirīya Upaniṣad (2.7) it has in relation to non-differentiated knowledge there
been said: is nirviśeṣa-brahma-rasa, and where it pertains

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to yoga, there is paramātmā-rasa. Before (chivalry), karuṇa (pathos), bhayānaka (horror)

śraddhā develops into rati, the endeavour for and vībhatsa (disgust).
rasa from the combination of the constituent Śrīla Rūpa Gosvāmī has given a fresh and
bhāvas such as vibhāva, results in incomplete, comprehensive definition of bhakti:
fragmented rasa. Mundane rasa is thoroughly
anyābhilāṣitā-śūnyaṁ
rejectable and insignificant. Only spiritual rasa is
jñāna-karmādy anāvṛtam
being considered herein.
ānukūlyena kṛṣṇānuśīlanaṁ
Rati, in the form of sthāyībhāva, is the
bhaktir uttamā
foundation of rasa. Rasa comes from the union of
its four constituent ingredients, namely, vibhāva, Bhakti-rasāmṛta-sindhu (1.1.11)
anubhāva, sāttvika and vyabhicārī. Vibhāva is
The cultivation of activities which are meant
of two types: ālambana and uddīpana. Ālambana
exclusively for the pleasure of Śrī Kṛṣṇa, or
is also divided into two: āśraya and viṣaya. The
in other words, the uninterrupted flow of
possessor of sthāyībhāva is called the āśraya
service to Śrī Kṛṣṇa, performed through all
(abode) of rasa, and the one towards whom
endeavours of the body, mind and speech,
sthāyībhāva is directed is the viṣaya (object)
and through the expressions of various
of rasa. In transcendental rasa, Śrī Kṛṣṇa is the
spiritual sentiments (bhāvas), which is
only object (viṣaya) of rasa and the worshiper
not covered by jñāna (knowledge aimed at
is the abode (āśraya) of rasa. The qualities of
impersonal liberation) and karma (reward-
the worshipful object and objects in relation
seeking activity), and which is devoid of all
to Him are called uddīpana. Dancing, singing,
desires other than the aspiration to bring
yawning, hiccupping and so on are expressions
happiness to Śrī Kṛṣṇa, is called uttama-
of the bhāva within the heart, and are therefore
bhakti, pure devotional service.
called anubhāvas. Bodily transformations
such as becoming stunned, perspiration and By performing sādhana for this type of
horripilation are called sāttvika-bhāvas because bhakti, rati is awakened. When rati becomes
they are manifested from pure spiritual existence, more condensed it is called prema. As that prema
or sattva. There are thirty-three types of matures and thickens, it is known sucessively as
vyabhicārī-bhāvas, such as self-disparagement, sneha, māna, praṇaya, rāga, anurāga, bhāva
despondency and humility. These bhāvas move in and mahābhāva. Kṛṣṇa-rati is also of five types,
the direction of the ocean of the sthāyībhāva and arising from five divisions of devotees: śānta,
increase it. Therefore they are called vyabhicārī. dāsya, sakhya, vātsalya and madhura. Among
Rasa is of two types, namely, primary these, madhura-rati is the best.
(mukhya) and secondary (gauṇa). The five Kṛṣṇa-prema is also of two types – aiśvarya-
mukhya-rasas are śānta (passive adoration), miśrita and kevala, or pure, prema. The prema
dāsya (servitude), sakhya (friendship), vātsalya by which one considers Kṛṣṇa to be the Supreme
(parental love) and madhurya (amorous love). Godhead endowed with six opulences and
The seven secondary rasas are hāsya (comedy), oneself to be destitute, low and insignificant is
adbhuta (astonishment), raudra (anger), vīra called aiśvarya-miśrita, or mixed with knowledge

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of Kṛṣṇa’s opulences. The prema that we see in the mellows of love. Therefore, although He
the material world is mainly this mixed prema, is one, in order to taste rasa, He is eternally
which does not control Bhagavān. Kevala, or situated in four natural forms by the influence
pure, prema is that pure affection through which of His own inconceivable potency. Śrīla Jīva
one considers Kṛṣṇa to be one’s son, friend or Gosvāmī has described these four natural
sweetheart, exactly as in an intimate worldly forms in his Bhagavat-sandarbha (14): “ekam
relationship. eva taṁ paramaṁ tattvaṁ svābhāvikācintya-
Kṛṣṇa is only controlled by this kevala-prema. śaktyā sarvadaiva svarūpa-tad-rūpa-vaibhava-
Yaśodā-maiyā scolds Kṛṣṇa and binds Him by her jīva-pradhāna-rūpeṇa caturddhāvatiṣṭhate,
pure parental affection. In their pure sakhya- sūryāntara-maṇḍala-stha-teja iva, maṇḍala-
bhāva, Kṛṣṇa’s friends climb on His shoulders. tad-bahirgata-raśmi-tat-praticchavi-raśmyādi-
The charming gopīs of Vraja consider Kṛṣṇa their rūpeṇa – Parama-tattva is one. He is equipped
most dear one, and when they rebuke Him, their with His inconceivable natural potency. With the
words of reproach are even more pleasing to Śrī assistance of that potency, He is eternally manifest
Kṛṣṇa than the Vedic hymns sung by Brahmā. in four forms: His original form (svarūpa); His
If Vrajendra-nandana Śyāmasundara had not personal splendour, which includes His abode,
descended to this world, then the subjects of these eternal associates and expansions such as Lord
three elevated levels of rasa, namely, sakhya, Nārāyaṇa (tad-rūpa-vaibhava); the living entities
vātsalya and madhura, would not be found (jīvas); and the unmanifest state of the three
and the material world would remain deprived modes of material nature (pradhāna). There are
of these elevated sentiments. Specifically, if Śrī some simple examples which partially illustrate
Kṛṣṇa had not mercifully manifested His cowherd this point. The four features may be compared
boy pastimes, which madden the world with love, to the effulgence situated in the interior of the
then no one would even be able to realize that sun planet, the sun globe, the rays of the sun
Parameśvara is the object of madhura-rasa. emanating out from the globe, and a remote
Among Kṛṣṇa’s pastimes, vraja-līlā is the best reflection of the sun, respectively.”
of all, because in this very pastime the highest In the scriptures that describe the essential
benefit of all the jīvas is obtained in regard to purports of the Vedas such as Śrīmad-
rasa. Logicians and worldly moralists cannot Bhāgavatam, the spiritual authorities (mahājanas)
touch the glories of kṛṣṇa-līlā. Vraja-līlā is have researched the pure rasa within Kṛṣṇa.
composed entirely of rasa, and those who can Great sages such as the Catuḥsana (the four
carry this līlā in their hearts are very fortunate. Kumāras) headed by Sanaka Kumāra, as well as
Only those fortunate devotees who have tasted Śiva, Vyāsa and Nārada have described the rasa
the sweetness of vraja-līlā can know its sweet­ within Kṛṣṇa’s supernatural pastimes in their
ness. It is impossible to enter this subject by logic, own respective scriptures, having realized it in
morality, knowledge, yoga, religion or irreligion. trance. But only Śrī Caitanya Mahāprabhu has
Śrī Kṛṣṇa, the embodiment of rasa, is the manifested this nectarean śrī kṛṣṇa-rasa on the
Supreme Reality, or para-brahma. At the same Earth. Before Him and until today, no one has
time, He is supremely rasika, expert in relishing been able to do this. Therefore, in Śrī Caitanya-

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candrāmṛta (130), Śrī Prabodhānanda Sarasvatī principle between Śrī Kṛṣṇa and His personal
has stated quite appropriately: expansions such as Śrī Baladeva, Paravyoma-pati
Nārāyaṇa (the Lord of the spiritual sky), Śrī Rāma,
prema-nāmādbhutārthaḥ śravaṇa-patha-gataḥ
Śrī Nṛsiṁhadeva and the other incarnations. Only
kasya nāmnāṁ mahimnaḥ
when we consider the degree of manifestation of
ko vettā kasya vṛndāvana-vipina-
śakti and rasa can we understand that Vrajendra-
mahā-mādhurīṣu praveśaḥ
nandana Śrī Kṛṣṇa is the last limit of the Supreme
ko vā jānāti rādhāṁ parama-rasa-
Truth, the summit of all opulence (aiśvarya)
camatkāra-mādhurya-sīmā-
and sweetness (mādhurya), and the origin of
mekaś caitanya-candraḥ parama-karuṇayā
all incarnations (avatārī ) and of all expansions
sarvam āviścakāra
(aṁśī ). Śrī Rāma, Nṛsiṁha, etc., are called His
O brother, who had even heard of the name incarnations (avatāras), and Śrī Baladeva
of the ultimate goal of life, called prema? and Paravyoma-pati Nārāyaṇa are called His
Who knew the glories of śrī harināma? vaibhava-prakāśa, or manifestations of His
Who had entered into the wonderful opulences. These are all bhagavat-tattva and the
sweetness of Śrī Vṛndāvana? And indeed, masters of māyā. However, this cannot be said
who knew Śrīmatī Rādhikā, the parā-śakti in relation to the individual souls (jīvātmā), who
(transcendental potency) as the pinnacle are a transformation of Bhagavān’s jīva-śakti, or
of the supremely astonishing mādhurya- taṭasthā-śakti.
rasa? Only the most merciful Śrī Caitanya- In the scriptures, Bhagavān has been
candra has uncovered all these truths out of described as undivided, immutable and with­
compassion for the jīvas. out transformation. If the jīvas were direct
expansions of Bhagavān, then He would have
The jīva is the vibhinnāṁśa-tattva of to be transformable, or mutable. However, to
Śrī Hari call para-brahma mutable, or divided, is not
In the Vedic scriptures, the jīvātmā has been called in accordance with scripture. In śāstra the jīva
the vibhinnāṁśa, separated part, of the Supreme has been accepted as the transformation of the
Lord. Therefore, the jīva is constitutionally a śakti of para-brahma. On account of the non-
servant of Kṛṣṇa. We have already mentioned difference of brahma and His śakti, the jīva
that the one parā-śakti, or svarūpa-śakti, has been called the aṁśa, separated particle, of
is manifested in three forms: cit-śakti, jīva- brahma, as it has been stated in the Bhagavad-
śakti and māyā-śakti. When sac-cid-ānanda gītā (15.7): mamaivāṁśo jīva-loke jīva-bhūtaḥ
para-tattva Śrī Kṛṣṇa, who is complete in six sanātanaḥ. However, after evaluating various
opulences, is equipped only with His jīva-śakti, scriptural statements, the Vaiṣṇava ācāryas who
then His expansion is called vibhinnāṁśa-jīva. follow Śrīman Mahāprabhu have pronounced the
Alternatively, when sac-cid-ānanda Bhagavān is jīva to be a transformation of śakti.
invested with all His potencies, such as svarūpa- It is sometimes seen that a special jewel or
śakti, then His expansion is called a personal a person accomplished in chanting particular
expansion (svāṁśa). There is no difference in mantras can manifest many other substances,

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“ J īva-śakti, which is called

although the jewel or the person who knows
mantras, themselves remain untransformed. This
is because the substances are manifested by their taṭasthā, is separate from māyā-
potency. In the same way, the cit-śakti of para-
śakti; therefore it does not
brahma Śrī Kṛṣṇa manifests the transcendental
abodes such as the unlimited Vaikuṇṭha planets, come in the category of māyā.
Goloka Vṛndāvana and all their spiritual However, the j īva is controlled
paraphernalia; the jīva-śakti, or taṭasthā-śakti,
manifests unlimited jīvas; and māyā-śakti by avidyā, ignorance, so he
manifests unlimited mundane universes. Still, cannot be on the same level as
brahma remains immutable, undivided and pure.
The jīva is a portion (aṁśa) of the potency of
Paramātmā, who remains ever
brahma, and not a direct fragmented expansion.
That is why he is called vibhinnāṁśa, or separated
uncontaminated by ignorance. ”
expansion. It has been stated in Śrī Nārada- paraloka-sthānaṁ ca, sandhyaṁ tṛtīyaṁ
pañcarātra: “yat taṭasthaṁ tu cid-rūpaṁ sva- svapna-sthānam, tasmin sandhye sthāne
saṁvedyād vinirgatam – Being a particle of tiṣṭhannete ubhe sthāne paśyatīdaṁ ca para-
consciousness and an emanation from the cit- loka-sthānaṁ ca ... – That jīva-puruṣa has two
śakti, the living being is marginal, or taṭasthā.” positions, namely, the inanimate material world
Śrīla Jīva Gosvāmī further clarifies taṭasthā-śakti and also the spiritual world, about which he
in Paramātma-sandarbha (37): “taṭasthatvañca should enquire. The jīva is situated in a third
māyā-śakty-atītatvāt, asyāvidyā-parābhavādi- position, which is a dream-like condition, svapna-
rūpeṇa doṣeṇa paramātmano lepābhāvāc sthāna (taṭasthā), and is the juncture between
cobhaya-koṭāv apraveśāt. tasya tac-chaktitve these two. Being situated at the place where the
saty api paramātmanas tal-lepābhāvaś ca yathā two worlds meet, he sees both the inert and the
kvacid eka-deśa-sthe raśmau chāyayā tiraskṛte spiritual world.”
’pi sūryasyātiraskārastadvat.” The meaning is: Even though all the jīvas that manifest from
Jīva-śakti, which is called taṭasthā, is separate the taṭasthā-śakti have arisen from Parameśvara,
from māyā-śakti ; therefore it does not come they are still separately existing individual entities.
in the category of māyā. However, the jīva is The jīva is compared to an atomic particle of the
controlled by avidyā, ignorance, so he cannot be sun’s rays or to a spark of a fire. This has been
on the same level as Paramātmā, who remains ever stated clearly in the Bṛhad-āraṇyaka Upaniṣad
uncontaminated by ignorance. Although avidyā (2.1.20): “... yathā ’gneḥ kṣudrā visphuliṅgā
is a śakti of Paramātmā, it does not cover Him, vyuccaranty evamevāsmādātmānaḥ ... sarvāṇi
just as the sun itself is not covered when a cloud bhūtāni vyuccaranti ... – as sparks emanate
obscures its rays in one particular region. from a fire, similarly the aggregate of jīvas is
It has also been stated as such in the Bṛhad- manifested from the Supreme Soul, Śrī Kṛṣṇa.”
āraṇyaka Upaniṣad (4.3.9): “tasya vā etasya From this it is clear that the jīvas, being atomic
puruṣasya dve eva sthāne bhavataḥ, idaṁ ca conscious particles and vibhinnāṁśa-tattva, are

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subordinate to the original ātmā, Śrī Kṛṣṇa. They compared to the sun then the jīva is like an
are eligible for both the spiritual and the material aṁśa, an atomic particle emanating from
worlds because of their marginal nature. Being Him. Or the jīva is like a spark emanating
situated on the borderline between the two, if they from fire (Kṛṣṇa).
look in the direction of the cit-jagat, the potency
In Śrīmad-Bhāgavatam (11.2.37) it has also
of yogamāyā empowers them and they become
been stated:
engaged in the service of Bhagavān in the spiritual
world. However, if they look in the direction of the bhayaṁ dvitīyābhiniveśataḥ syā-
illusory material world, the desire to enjoy matter dīśād apetasya viparyayo ’smṛtiḥ
arises within them. Then, turning away from the tan-māyayāto budha ābhajet taṁ
spiritual sun, Śrī Kṛṣṇa, they become attracted by bhaktyaikayeśaṁ guru-devatātmā
māyā. Māyā, who is very close by, immediately
The jīva who is averse to Bhagavān forgets
gives them a gross body with which to strive for
his own constitutional nature because
enjoyment, and casts them into the current of
of being controlled by māyā. Due to this
birth and death in material existence.
forgetfulness, he becomes absorbed in the
The jīvas’ condition of being averse to
material body and all things related to it, and
Kṛṣṇa is without beginning (anādi ). Kṛṣṇa is
a sort of mistaken and inverted identification
supremely compassionate, and He is not to be
arises in which he develops the conception
accused of putting the jīvas into an undesirable
that he is the material body: ‘I am a demigod’,
condition, because, being exceedingly sportive,
or ‘I am a human being’. In this state of
He has given the jīvas a divine jewel in the form
bodily identification, there are many things
of independence, and He never interferes with it.
to be feared, such as old age, disease and
The cause of the jīvas’ undesirable condition is
death. Therefore, people who know the
their own misbehaviour in regard to misuse of
truth should see their guru as īśvara, their
their God-given independence.
master, non-different from and very dear to
In Śrī Caitanya-caritāmṛta (Madhya-līlā
Bhagavān. They should then perform single-
20.108–109) Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī
pointed bhajana of their guru as īśvara
has stated:
by exclusive and one-pointed, unalloyed
jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’ devotional service.
kṛṣṇera ‘taṭasthā-śakti’, ‘bhedābheda-prakāśa’
The monists say, “Jīvātmā and Paramātmā
sūryāṁśu-kiraṇa, yena agni-jvālā-caya are non-different. In the conditioned state, when
svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya brahma is covered by ignorance, it is called jīva.
Jīva and the world have no factual existence:
Kṛṣṇa’s natural potency is of three types.
‘brahma satyaṁ jagan mithyā jīvo brahmaiva
The jīva is a manifestation of Kṛṣṇa’s
nāparaḥ – brahma is the truth, this world is false,
taṭasthā-śakti. The jīva is related with Kṛṣṇa
and the individual soul is non-different from
as a manifestation simultaneously different
brahma.’ ” However, this conclusion of the advaita-
and non-different from Him. If Kṛṣṇa is
vādīs is completely imaginary, opposed to śāstra

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and false in all respects, because in the Śrutis, para- my aparā, or inferior, potency. In addition
brahma has been described as complete, flawless, to this potency, there is another potency of
undivided and composed of eternity, knowledge Mine, the parā, or superior, potency, in the
and bliss, whereas the jīva has been described form of the jīvas. You should know that by
as the minute, conscious and expanded part My jīva-śakti, this entire creation is being
of para-brahma, the omnipotent Supreme Lord. maintained.
Para-brahma is one, but the jīvas are innumerable.
The constitution of the jīva is purely spiritual,
bālāgra-śata-bhāgasya śatadhā kalpitasya ca and in his constitutional state he is designated
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate by the word aham (I) [I am the eternal servant of
Kṛṣṇa and an eternal individual]. The jīvas have
Śvetāśvatara Upaniṣad (5.9)
manifested from the taṭasthā-śakti, which has
Though the jīva is situated in an inert come forth from the inconceivable potency of
material body, he is a subtle transcendental Paramātmā, and therefore their dharma is also
principle (tattva). If one divides the tip of taṭasthā, always. At the same time, because of
a hair into one hundred parts and again being minute, the jīva is naturally susceptible to
divides one of those parts into one hundred being controlled by māyā. Therefore he is neither
parts, then however subtle one of those completely different nor completely non-different
parts may be, the jīva is even more subtle from Paramātmā. The jīva can be controlled by
than that. Although he is so subtle, the jīva māyā, whereas Īśvara is the master of māyā. It is
is a spiritual substance and he is suitable clear from the scriptural statements accepted by
for ānantya dharma. (Ant means ‘to be free the disciplic succession that the jīva is an eternal
from death’, and ānantya means ‘liberation’, principle distinct from Īśvara. Therefore, the jīva’s
or mokṣa.) simultaneous difference and non-difference from
Īśvara are both established by Śruti. Kevalādvaita-
Gaupavan śruti-vākya, quoted in the Aṇu-
vāda is completely non-Vedic.
bhāṣya on Vedānta-sūtra (2.3.18), states:
The jīva is aṇu-caitanya, atomic conscious­
“aṇurhyeṣa ātmāyaṁ vā ete sinītaḥ puṇyaṁ
ness, and is endowed with the quality of
cāpuṇyañca – the ātmā is minute in size. Sin,
knowledge. Described by the word ‘I’ – he is an
piety and so on can take shelter of him.” Muṇḍaka
enjoyer3, a thinker and one who comprehends.
Upaniṣad (3.1.9) confirms this: “eṣo ’ṇurātmā
The jīva has an eternal svarūpa which is
cetasā veditavyo – this ātmā is minute in size.”
extremely subtle. Just as the different parts of
In Bhagavad-gītā (7.5) Śrī Kṛṣṇa declares:
the gross body – hands, legs, nose, eyes, etc. –
apareyam itas tv anyāṁ combine to manifest a beautiful form when
prakṛtiṁ viddhi me parām established in their respective places, similarly, a
jīva-bhūtāṁ mahā-bāho very beautiful atomic spiritual body is manifest,
yayedaṁ dhāryate jagat 3 Editor: In contrast to Śrī Kṛṣṇa, who is the one and
only independent enjoyer, the pure jīva is a dependent
O mighty-armed Arjuna, the māyā-śakti, enjoyer who, as such, relishes pleasure-filled, loving
which I described in the previous verse, is exchanges with the Supreme Enjoyer.

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which is composed of different parts. This separate category from Īśvara, is vibhinnāṁśa-
transcendental body, or svarūpa, is the jīva’s tattva, and he is manifest from Kṛṣṇa’s taṭasthā-
eternal constitutional form. śakti. The jīva is a pure substance and by nature
When the jīva is conditioned by māyā, its engaged in his constitutional activities in relation
eternal body is covered by gross (sthūla-śarīra) with Kṛṣṇa. This is the factual understanding of
and subtle material bodies (liṅga-śarīra). It is the living entities’ intrinsic characteristics.
not māyāvāda to say that the jīva is controlled
by māyā. According to the māyāvādīs, the jīva Deliberation on the jīva who is
is a temporary principle of brahma covered by under the influence of māyā in the
māyā or a reflection of māyā. However, when we conditioned stage on account of his
say that the jīva is ‘controlled by māyā ’, it is clear marginal nature
that the conscious particle, the jīva, is prone to be The jīva is constitutionally the eternal servant
defeated by māyā because of his minute nature. of Kṛṣṇa, but when he misuses his own natural
Māyā is the aparā-śakti, or inferior potency, independence because of his marginal nature
and the jīva is parā-śakti, or superior potency. (taṭasthā-dharma), he becomes averse to Kṛṣṇa.
The false identification with inert matter is the At that time his pure constitutional form becomes
function of māyā. The jīva is a transcendental covered by the gross and subtle bodies given
substance beyond this māyā. Even when the by māyā, and he identifies himself with these
jīva is free from māyā, his quality of being an material coverings. Then he tastes happiness and
individual living entity is not destroyed. distress in the cycle of material existence, taking
Māyāvāda is an erroneous theory. According birth in various species of life, sometimes on the
to this philosophy, brahma is non-dual, pure, heavenly planets and sometimes in the hellish
undivided and uncontaminated. If, for the sake regions. He is burnt continually by the threefold
of argument, we accept this siddhānta, then what miseries: ādhyātmika, miseries arising from
is it that becomes covered or reflected? How is it the body and mind; ādhidaivika, those arising
possible for brahma to be reflected or covered? from other living beings; and ādhibhautika,
Who is the seer of this? What is the place of those arising from the natural environment. In
reflection? When is there any other substance this way, he goes on wandering throughout the
apart from brahma? When we examine māyāvāda material world. If by good fortune he attains the
in this way, we see that it is ridiculous to the company of a pure Vaiṣṇava, who has full realized
fullest extent. The evidence of the śruti-mantras knowledge of tattva, then by his instructions the
becomes useless when philosophers stretch their jīva’s ignorance is dispelled. Attaining kṛṣṇa-
meaning to concoct an interpretation in support bhakti, he becomes qualified to render service to
of their own sectarian doctrine. Kṛṣṇa.
The consistent opinion of the Vedas is that
‘nitya-baddha’—kṛṣṇa haite nitya-bahirmukha
the inherent principle of simultaneous and
‘nitya-saṁsāra’, bhuñje narakādi duḥkha
inconceivable difference and non-difference
between Bhagavān and His potencies is true, sei doṣe māyā-piśācī daṇḍa kare tāre
eternal and meaningful. The jīva, being in a ādhyātmikādi tāpa-traya tāre jāri’ māre

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kāma-krodhera dāsa hañā tāra lāthi khāya of life. While continuously wandering in this
bhramite bhramite yadi sādhu-vaidya pāya way, he may get association of saints, and by that
influence develop transcendental faith (śraddhā).
tāṅra upadeśa-mantre piśācī palāya
When he comes to know Śrī Kṛṣṇa through his
kṛṣṇa-bhakti pāya, tabe kṛṣṇa-nikaṭe jāya
inclination to render service, he attains release
Śrī Caitanya-caritāmṛta forever from all the bindings of māyā.
(Madhya-līlā 22.12–15) In Goloka Vṛndāvana, Śrī Baladeva Prabhu
manifests unlimited jīvas who serve Vṛndāvana-
The living entity is constitutionally the
bihārī Śrī Kṛṣṇa as eternal associates (nitya-
eternal servant of Kṛṣṇa, but when he
pārṣadas). In Paravyoma Vaikuṇṭha, Mahā-
misuses his natural independence because
Saṅkarṣaṇa manifests unlimited nitya-pārṣada
of his marginal nature, he becomes averse
jīvas to serve the original Lord of Vaikuṇṭha,
to Kṛṣṇa, and tastes heavenly happiness
Nārāyaṇa. Eternally situated in their own
and hellish distress within this material
constitutional forms, they always remain
existence. Because of the jīva’s fault of
attentive to the service of their worshipful deity.
being averse to Kṛṣṇa, the witch māyā binds
They are always inclined towards the object of
him in the covering of the gross and subtle
their worship and they are always strong, having
bodies and inflicts punishment upon him by
attained the strength of the spiritual potency, the
burning him with the threefold miseries –
cit-śakti. They have no relationship with inert
ādhyātmika, ādhidaivika and ādhibhautika.
matter, and do not even know that there is a śakti
Controlled by the six enemies headed by lust
called māyā. Prema alone is their life. They are
and anger, the jīva is continually beaten by
unaware of even the slightest semblance of birth,
the witch māyā; this is the jīva’s disease. As
death, fear and lamentation.
he goes on wandering from high to low in
Kāraṇābdhiśāyī Mahā-Viṣṇu is situated in
material existence, he may by good fortune
the Virajā, which lies between the spiritual realm
find a doctor in the form of a sādhu. Then,
and the material world. By His glance towards
by the influence of the sādhu’s instructions,
māyā, the minute conscious jīvas are manifest
Māyā-devī abandons the jīva and runs
in the form of atoms situated within the rays of
away. This is just like a witch giving up her
His glance. Because they are in close proximity to
influence over a man and fleeing from the
māyā, these jīvas notice māyā’s wonderful nature.
mantras of an exorcist. Only a jīva who is
All the characteristics of the ordinary jīvas,
free from māyā attains kṛṣṇa-bhakti and is
which were previously mentioned, are found in
qualified to approach Kṛṣṇa.
them. Because of their being extremely minute by
The jīva bound by māyā is controlled by the nature, and because of their marginal disposition,
saṁskāras (mental impressions) formed by his they sometimes look towards the spiritual sky and
own fruitive actions, by the modes of nature sometimes towards the material realm. The jīvas
(guṇas) and by self-identification with the body are extremely weak in the marginal condition,
expressed through conceptions such as ‘I’ and because at that time they have not yet attained
‘mine’. Thus he accepts birth in various species spiritual strength, by the mercy of the object of

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“ The jīvas are extremely weak in though he has remained bound since time without
beginning in the fetters of desire for material
the marginal condition, because enjoyment. Somehow his true nature continues to
at that time they have not yet exist and when it finds just a small opportunity, it
attained spiritual strength, by the becomes manifest again and begins to reveal its
own identity. This opportunity is nothing but the
mercy of the object of their service association of saintly devotees, sādhu-saṅga.
and worship (sevya-vastu). ” yasya deve parā bhaktir
their service and worship (sevya-vastu). Among yathā deve tathā gurau
these unlimited jīvas, those who are infatuated tasyaite kathitā hyarthāḥ
by sense gratification and want to enjoy māyā prakāśante mahātmanaḥ
become bound by her. Conversely, those jīvas Śvetāśvatara Upaniṣad (6.23)
who ponder over their object of worship attain The actual purport of the Vedas is revealed
the strength of cit-śakti by the mercy of the within the hearts of those great souls who
sevya-vastu, and go to the transcendental abode. have parā-bhakti for Śrī Kṛṣṇa. In other
Māyā is Kṛṣṇa’s potency by which He creates words, it is revealed to those who have
the mundane universe. He then engages the become eligible for śuddha-bhakti through
māyā-śakti in purifying the jīvas who are averse the awakening of faith in Kṛṣṇa, and who
to bhakti. Māyā has two functions: avidyā and also have the same unflinching faith in guru
pradhāna. The function of avidyā is related to and sādhus.
the jīva and the function of pradhāna is related
to inanimate matter. The jīva’s desire to perform It has also been stated in Śrī Caitanya-
reward-producing activities is born from avidyā, caritāmṛta (Madhya-līlā 22.43, 45, 54, 33):
and the whole inert universe has arisen from saṁsāra brahmite kona bhāgye keha tare
pradhāna. Vidyā and avidyā are two further nadīra pravāhe yena kāṣṭha lāge tīre
dimensions of māyā, which are both related to
kona bhāgye kāro saṁsāra kṣayonmukha haya
the jīva. The bondage of the jīva comes from
sādhu-saṅge tare, kṛṣṇe rati upajaya
the function of avidyā, and his liberation comes
from the function of vidyā. When an offensive ‘sādhu-saṅga’ ‘sādhu-saṅga’—sarva-śāstre kaya
living entity becomes inclined towards Kṛṣṇa, the lava-mātra sādhu-saṅge sarva-siddhi haya
actions of the vidyā function begin in his heart.
‘kṛṣṇa, tomāra haṅa’ yadi bale eka-bāra
However, when he becomes averse, the action of
māyā-bandha haite kṛṣṇa tāre kare pāra
the avidyā function takes over.
The meaning is, when the jīva becomes averse to
The jīva is free from māyā in the Kṛṣṇa, he is swept away in the current of birth and
liberated state death in material existence. He wanders aimlessly
The intrinsic constitutional nature of the jīva throughout 8,400,000 species of life, being burnt
to be the servant of Kṛṣṇa is not destroyed even by the threefold miseries. It is extremely difficult

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to attain deliverance from this current. However, fortune the jīvas’ materialistic desires gradually
just as a piece of wood flowing in the forceful begin to weaken. When desires pertaining to
current of a river may by good fortune be washed material existence are very much diminished and
up on the bank, similarly, a jīva may by extremely the saṁskāra of good fortune has been nourished
good fortune attain the shelter of sādhu-saṅga to a great extent, then śraddhā, or faith, in sādhu-
and thus gain release from the current of material saṅga arises. This same śraddhā easily causes
existence and again become established in his own sādhu-saṅga to occur repeatedly, and that is the
constitutional position as the servant of Kṛṣṇa. cause of attaining complete perfection.
When, by good fortune, someone is about to The philosophical conclusion (siddhānta) is
be released from material existence, he attains that good fortune is the fruit of sukṛti accumulated
sādhu-saṅga. Due to this association, his loving birth after birth, and on the awakening of this
attachment to the lotus feet of Śrī Kṛṣṇa awakens. good fortune one develops attraction for sādhu-
That is why all the śāstras profusely glorify saṅga. Then again, this faith, or śraddhā, gradually
sādhu-saṅga, and at the same time they point develops into devotional practice (bhajana-kriyā),
out that even brief association with a sādhu is the eradication of obstacles to devotion (anartha-
not easily attained. If any jīva, feeling extreme nivṛtti ), steadfast faith (niṣṭhā), transcendental
anguish, prays to Kṛṣṇa from the core of his relish (ruci ), attachment to Kṛṣṇa (āsakti ), and
heart and even once calls out, “O Kṛṣṇa, I am then kṛṣṇa-rati, transcendental ecstasy, appears.
Yours!” then Kṛṣṇa sends him sādhu-saṅga and A life in which good fortune has arisen is
transports him beyond the bondage of māyā. characterized by this faith. Therefore it is said
When, by great good fortune, someone’s that śraddhā and sādhu-saṅga are the foundation
material existence is about to come to an end, of all auspiciousness. This is confirmed in the
he associates with sādhus. What is this good Bṛhan-nāradīya Purāṇa (4.33):
fortune? We should understand this very well.
bhaktis tu bhagavad-bhakta-
The jīva’s fortune is only the fruit of his previous
saṅgena parijāyate
activities (karma). There are two types of karma:
sat-saṅgaḥ prāpyate pumbhiḥ
for material gain (ārthika) and for spiritual gain
sukṛtaiḥ pūrva-sañcitaiḥ
(paramārthika). Material good fortune arises
from ārthika-karma, and spiritual fortune arises Bhakti is awakened by the association of the
from paramārthika-karma. Activities such as pure devotees of Śrī Bhagavān. Such sādhu-
serving sādhus, Bhagavān and His name, which saṅga is attained by the accumulation of
are performed for the sake of acquiring spiritual sukṛti in previous lives.
wealth, are collectively paramārthika. No matter
It has also been said in Śrīmad-Bhāgavatam
what a jīva may do, if he performs paramārthika
(10.51.53):
activities, these collective activities create within
his heart a type of impression, or saṁskāra, in the bhavāpavargo bhramato yadā bhave-
form of the desire for bhakti. When this impression jjanasya tarhyacyuta sat-samāgamaḥ
becomes well nourished, it is called good fortune, sat-saṅgamo yarhi tadaiva sad-gatau
or saubhāgya, and by the influence of this good parāvareśe tvayi jāyate ratiḥ

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O infallible one, the jīvas are wandering in devotees, first sādhana-bhakti is awakened, then
the cycle of repeated birth and death since bhāva-bhakti and in the end prema-bhakti. At
time immemorial. When the time for their this point, the jīva’s life becomes successful. After
release from that cycle is approaching, they being completely released from māyā, he attains
attain the association of sādhus. The very the fifth objective of human life (pañcama-
moment the jīva acquires sat-saṅga, his puruṣārtha), in the form of kṛṣṇa-prema.
intelligence becomes firmly attached to You, There are two types of jīvas who are liberated
the supreme shelter and controller of all from māyā. Eternally liberated jīvas (nitya-
causes and activities. mukta) are those who have never been in the
bondage of māyā. Baddha-mukta jīvas are
satāṁ prasaṅgān mama vīrya-saṁvido
those who were first bound in māyā and who
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
then became liberated by engaging in devotional
taj-joṣaṇād āśv apavarga-vartmani
practices. There are also two types of nitya-
śraddhā ratir bhaktir anukramiṣyati
mukta jīvas: aiśvarya-gata and mādhurya-gata.
Śrīmad-Bhāgavatam (3.25.25) The aiśvarya-gata nitya-mukta jīvas, such as
Garuḍa, are the associates of Nārāyaṇa, the Lord
In the association of saintly persons,
of Vaikuṇṭha, and they are the particles of the
discussions of My valiant deeds become
effulgent rays emanating from Mūla-Saṅkarṣaṇa
a rejuvenating nectar to the heart and
situated in Paravyoma. Mādhurya-gata nitya-
ears. By such cultivation one quickly
mukta jīvas are the associates of Goloka
becomes liberated from ignorance. He then
Vṛndāvana-nātha Śrī Kṛṣṇa, and they are mani­
progressively attains śraddhā (sādhana-
fest from Baladeva in Goloka Vṛndāvana.
bhakti ), then rati (bhāva-bhakti ) and finally
There are three types of baddha-mukta
the awakening of prema-bhakti.
jīvas, namely brahmajyotir-gata, aiśvarya-gata
When one is freed from material existence, it and mādhurya-gata. Those jīvas who perform
is essential to continue cultivating bhakti to attain sādhana with the objective of attaining the
Bhagavān. It has been said in śāstras such as the oneness of jīva and brahma attain liberation
Upaniṣads that it is only unalloyed bhagavad- and complete destruction in brahma-sāyujya,
bhakti that carries the jīvas close to Bhagavān and entering into the brahma-jyoti. Those whose
arranges an audience with Him and eternal sevā sādhana is based on fondness for opulence attain
to Him. Bhagavān is only controlled by bhakti. sālokya, residence on the same planet as the
This is substantiated by verses such as Śrīmad- Lord, with the associates of Vaikuṇṭha. And those
Bhāgavatam 11.14.21, bhaktyāham ekayā whose sādhana is imbued with an inclination
grāhyaḥ, and Māṭhara-śruti (quoted in Aṇu- towards sweetness, after being released from
bhāṣya on Vedānta-sūtra 3.3.53), bhaktir māyā, taste the happiness derived from prema-
evainaṁ nayati bhaktir evainaṁ darśayati / sevā in dhāmas such as the eternal Vṛndāvana.
bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī. It is necessary to know one special
This bhakti is not attainable without sat-saṅga. siddhānta: mādhurya-rasa has two aspects,
When one cultivates bhakti in the association of namely, mādhurya, sweetness, and audārya,

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magnanimity. Where mādhurya predominates, transcendental sound vibration. It is inaccessible

the form of Śrī Kṛṣṇa is manifest. Where audārya to logic, arguments and the jīva’s minute thinking
predominates, the form of Śrī Gaurāṅga reigns, capacity. It can be understood, however, if we
radiant with the sentiments and bodily lustre of accept scriptural statements endorsed by the
Śrīmatī Rādhikā. In the original Vṛndāvana there guru-paramparā. The human intellect and
are two compartments: kṛṣṇa-pīṭha and gaura- power of comprehension cannot conceive of the
pīṭha. In kṛṣṇa-pīṭha, Kṛṣṇa’s attendants are condition of being simultaneously and equally
nitya-siddha and nitya-mukta pārṣadas who different and non-different. Nevertheless, we
have attained audārya-bhāva predominated by certainly have to accept this principle as factual
mādhurya. This is the same quality possessed and eternal because the śāstras have described it
by Śrī Kṛṣṇa Himself. In gaura-pīṭha the nitya- in that way. Śrī Caitanya Mahāprabhu expounded
siddha and nitya-mukta parikaras experience acintya-bhedābheda-tattva to Sārvabhauma
mādhurya predominated by audārya. Bhaṭṭācārya in Śrī Purī-dhāma, and in Kāśī to
Some associates are, by the disposition of their both Śrī Sanātana Gosvāmī and the kevalādvaita-
svarūpa, present in both places simultaneously. vādī Śrī Prakāśānanda Sarasvatī.
Others are present in one svarūpa in one Śrīla Sanātana Gosvāmī has also established
realm only, and not in the other. At the time of this acintya-bhedābheda-tattva in his Bṛhad-
perfection, those whose sādhana is devoted to bhāgavatāmṛta (2.2.186) and in Vaiṣṇava-
Gaura exclusively, render service only in gaura- toṣanī, and so have Śrī Rūpa Gosvāmī in Laghu-
pīṭha. Those who worship Kṛṣṇa exclusively bhāgavatāmṛta, Śrīla Jīva Gosvāmī in the Ṣaṭ-
render service only in kṛṣṇa-pīṭha at the time sandarbhas and Śrī Baladeva Vidyābhūṣaṇa
of perfection. And those who worship both in Govinda-bhāṣya and Bhāṣya-pīṭhaka.
svarūpas, Śrī Kṛṣṇa and Gaura, accept two bodies Śrīla Jīva Gosvāmī has specifically established
and are present in both realms simultaneously. acintya-bhedābheda-tattva in his treatise
This is the supreme mystery of the acintya- Sarva-saṁvādinī, on the foundation of evidence
bhedābheda, inconceivable difference and non- from Vedānta-sūtra, the Upaniṣads and Śrīmad-
difference, of Gaura and Kṛṣṇa. Bhāgavatam. On the basis of the verse vadanti tat
tattva-vidaḥ in Śrīmad-Bhāgavatam (1.2.11), he
The principle of inconceivable has proved that the advaya-jñāna para-tattva is
difference and non-difference devoid of the three types of differences: svagat-
Acintya-bhedābheda-tattva is the philosophical bheda, differences within itself ; sajātīya-bheda,
principle regarding the inconceivable (acintya) differences from others in the same category;
relationship of simultaneous difference (bheda) and vijātīya-bheda, differences from others in
and non-difference (abheda) existing between different categories. In this regard he has written
the inconceivable and unlimitedly powerful [in Bhagavat-sandarbha 14]: “ekam eva taṁ
para-tattva, and His various potencies, as well paramaṁ tattvaṁ svābhāvikācintya-śaktyā
as that which manifests from those potencies. sarvadaiva svarūpa-tad-rūpa-vaibhava-
This principle has been called acintya, incon­ jīva-pradhāna-rūpeṇa caturdhāvatiṣṭhate,
ceivable, because it is accessible only by sūryāntara-maṇḍala-stha-teja iva, maṇḍala-

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tad-bahirgata-raśmi-tat-praticchavi-raśmyādi- lies the integral potency to be great and also to

rūpeṇa – The Supreme Truth (parama-tattva) is make others great. Since the sac-cid-ānanda
one. He is adorned with His natural, inconceivable para-tattva is one without a second, His śakti is
energy by which He eternally exists in full also (a) aghaṭana-ghaṭana-paṭīyasī, capable of
splendour in four aspects: (1) svarūpa, (2) tad- making the impossible possible, (b) composed
rūpa-vaibhava, (3) jīva and (4) pradhāna. To of sac-cid-ānanda and (c) one without a second.
some degree we can use the following four This one parā-śakti is manifest in three forms –
examples to illustrate these four aspects of para- saṁvit, sandhinī and hlādinī. On account of
tattva : the effulgence situated in the interior of the the activities of this śakti, brahma is eternally
sun planet, the sun globe itself, the rays emanating established as saviśeṣa, possessed of form
from the sun and its remote reflected image.” and attributes. The śakti of brahma exists in
The svarūpa of para-tattva is indeed His tran­ two ways. When the potencies of Bhagavān are
scendental form, His sac-cid-ānanda vigraha. situated within the vigraha of Śrī Bhagavān and
His tad-rūpa-vaibhava is His transcendental are one with it, then they are manifest as potency
abode, name, associates and collective para­ alone without shape. When they are manifest in
phernalia used in His pastimes. There are the form of the presiding deity of the śakti, they
innumerable jīvas who are classified as either appear as the associates of Bhagavān and render
eternally liberated (nitya-mukta) or eternally all of their varieties of service; then they are
conditioned (nitya-baddha). The word pradhāna called personified śakti.
refers to the unmanifest material nature and the In Gauḍīya philosophy, śakti and śaktimān
whole gross and subtle inert creation arising together are accepted as the one undivided,
from it. Now that the oneness of the eternal non-dual truth. Only in Gauḍīya philosophy is
Supreme Truth in four manifestations has been the word acintya used to define the truth, or the
established, a question can be raised. How can divinity, of His śakti, which is beyond our material
the Supreme Truth accommodate activities that sense perception. We do not see this mentioned
are eternally opposed to each of His four aspects? anywhere else. Ācārya Śaṅkara has referred to
The answer is that the intelligence of the jīva is para-brahma as acintya in his explanation of
distinctly limited; thus it is impossible for him Viṣṇu-sahasra-nāma, and Śrīdhara Svāmī has
to understand bhagavat-tattva – except by the also used the word acintya in his commentary
mercy of the acintya-śakti of the Supreme Lord. on Viṣṇu Purāṇa. However, there is some
Śrīla Jīva Gosvāmī has not classified jīva and speciality in Śrī Jīva Gosvāmī’s consideration
prakṛti as tattva. Rather, by establishing them as of the word acintya. Śrī Jīva Gosvāmī has
śakti, he has confirmed the non-duality of the pointed out that the word acintya means śabda-
para-tattva. He has accepted the para-tattva mūlaka śrutārthāpatti jñāna-gocara, or that
endowed with potency as para-brahma. If one which can be known through the statements of
considers para-tattva to be devoid of potency or the scriptures received in guru-paramparā. We
attributes, the omnipotence and the completeness have already explained this.
of para-tattva, who is complete in six opulences, It is impossible for śakti and śaktimān to be
is lost. Brahma is the Supreme Truth in whom either absolutely different or absolutely non-

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different from each other. In the Vedas we find five types of differences are eternal, real and
śruti-mantras indicating difference and others beginningless: the difference between (1) jīva
indicating non-difference; both types of mantra and Īśvara, (2) jīva and jīva, (3) Īśvara and jaḍa
are evident. It is the incon­ ceivable potency (inert matter), (4) jīva and jaḍa and (5) jaḍa and
(acintya-śakti ) of the one para-tattva which jaḍa. In addition to this, Madhvācārya accepts
reconciles this simul­taneous difference and non- the eternal sac-cid-ānanda vigraha of Nartaka
difference. This is also impossible to fathom by Gopāla. Śrī Caitanya Mahāprabhu accepted the
human intelligence; it is understood only by taking Madhva sampradāya because of their strong
shelter of the evidence of śāstra as it is received belief in the eternal spiritual form of the Lord,
in paramparā. Therefore, Śrī Jīva Gosvāmī has and this is the fundamental foundation stone of
accepted this acintya-bhedābheda-tattva. this acintya-bhedābheda.
Others, such as Bhāskarācārya, the followers There are some technical differences between
of the Purāṇas and the devotees of Lord Śiva, the philosophical opinions expounded by
have also accepted bhedābheda (difference previous Vaiṣṇava ācāryas because of some
and non-difference), but their bhedābheda is incom­ pleteness in them. The sampradāyas
based on logic and is therefore refutable and are different simply because of these technical
inconsistent. There is also some bheda (disparity) philo­sophical specialities. By the power of His
practically and theoretically in the monistic omniscience, Śrī Caitanya Mahāprabhu, who is
theory (kevalādvaita-vāda) of the māyāvādīs. directly the para-tattva, has compensated for
However, the testing stone of scriptural evidence the deficiencies in all these doctrines and thus
shows that it is false to accept the non-existence completed them. He has bestowed His mercy on
of māyā on the pretext of the indescribable the world by giving the thoroughly pure, scientific
real-and-unreal advaita-vāda logic. Therefore, and realized conception of acintya-bhedābheda,
kevalādvaita-vāda is imaginary and contrary correcting and completing Śrī Madhva’s ideology
to śāstra. The theory of eternal difference of sac-cid-ānanda vigraha, Śrī Rāmānuja Ācārya’s
(bheda-vāda) is also accepted in the doctrines of śakti-siddhānta, Śrī Viṣṇusvāmī’s śuddhādvaita-
Gautama, Kanāda, Jaiminī, Kapila and Pātañjalī, siddhānta and tadīya sarvasvatra, and the
but it is not in agreement with Vedānta. dvaitādvaita-siddhānta of Nimbāditya Ācārya.
Natural bhedābheda or dvaitādvaita is When we assess the statements from all limbs
accepted even in the doctrine of Nimbāditya of the Vedas, we find that one eternal truth is to
Ācārya, but it is also incomplete. Śrī Rāmānuja’s be known. This eternal truth is that the world is
viśiṣṭādvaita-vāda accepts the difference real; it is not a false substance imagined out of
between śakti and śaktimān, so Śrī Rāmānuja ignorance. It has arisen from the unimpeded will
can be called another type of dualist (dvaita- of the Supreme Lord. It is not manufactured by
vādī ). In the purely dualistic philosophy the jīva. To attribute reality to something false
(dvaita-vāda) of Madhvācārya, because of the is called vivarta, illusion. Although the world
acceptance of extreme bheda, there is an eternal is perishable, it is real. It has arisen from the
difference between the dependent tattvas and the glance, that is, simply by the will, of Īśvara, the
independent tattva, Īśvara. In this philosophy, possessor of inconceivable potency. There is no

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place for vivarta in this. Parameśvara’s māyā is devotional service” (Śāṇḍilya-sūtra 1.2).
called aparā-śakti, the inferior potency, has Śrī Nārada-pañcarātra (quoted in Bhakti-
created the inert material world full of moving rasāmṛta-sindhu 1.1.12) states: “sarvopādhi-
and non-moving entities in accordance with His vinirmuktaṁ tat-paratvena nirmalam / hṛṣīkeṇa
will. The principle of acintya-bhedābheda is hṛṣīkeśa-sevanaṁ bhaktir ucyate – Bhakti is
applicable to the whole universe. Although the service rendered by the transcendental senses
universe is real, its existence is not eternal. This to Śrī Kṛṣṇa, the Lord of the transcendental
very fact is proved by the śruti-mantra, nityo senses. Such bhakti, in which all endeavours
nityānām (Kaṭha Upaniṣad 2.2.13, Śvetāśvatara are undertaken for the pleasure of Kṛṣṇa, is free
Upaniṣad 6.13). from obstructions arising from the nature of the
Exclusive bheda, exclusive abheda-vāda, body and mind. It is also pure; it is not covered by
śuddhādvaita and viśiṣṭādvaita-vāda are all the creepers of karma, reward-seeking activity,
localized, or contextual, perspectives found or jñāna, knowledge in pursuit of impersonal
in some areas of the śruti-śāstra, which are liberation.”
simultaneously opposed to the perspectives Śrīmad-Bhāgavatam (3.29.11–12) defines
found in other areas. But the doctrine of bhakti thus:
acintya-bhedābheda is the most perfect and
mad-guṇa-śruti-mātreṇa
complete conclusion of all limbs of the Vedas.
mayi sarva-guhāśaye
This very doctrine is the abode of the natural
mano-gatir avicchinnā
condition of the jīva and it is also consonant
yathā gaṅgāmbhaso ’mbudhau
with the reasoning of śāstra. The jīva’s eternal
relationship is not with this inert world. The lakṣaṇaṁ bhakti-yogasya
creation is not a transformation of vastu, the nirguṇasya hyudāhṛtam
para-brahma Himself; it is a transformation of ahaituky avyavahitā
the śakti of para-brahma. This gross and subtle yā bhaktiḥ puruṣottame
universe is merely for the jīva’s endeavour to
I am the Supreme Enjoyer, the Lord who
enjoy sense gratification.
dwells within the hearts of all. When there
Deliberation on śuddha-bhakti is unmotivated and unimpeded natural
affection for Me, and when simply upon
We have already mentioned that according to the
hearing My qualities, the mind flows towards
scriptures, bhakti is the only means of attaining
Me, like an unbroken stream of oil, just as the
Bhagavān. Only bhakti can cause the jīvas to have
Gaṅgā flows without interruption towards
the vision of Bhagavān and bring them into His
the ocean. It is called nirguṇa bhakti-yoga,
presence. Only bhakti can control Bhagavān, the
transcendental devotional service.
Supreme Person. We shall now deliberate upon
the intrinsic nature of bhakti. Although such definitions of bhakti have
In determining the definition of bhakti, been given in the scriptures, Svayam Bhagavān
Maharṣi Śāṇḍilya has stated: “sā parānuraktir Śrī Caitanya Mahāprabhu’s dear associate
īśvare – transcendental attachment to Īśvara Śrīla Rūpa Gosvāmī has combined all previous

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“ Only bhakti that is devoid of

definitions of bhakti, and has given in his
Bhakti-rasāmṛta-sindhu (1.1.11) a beautiful,
new definition, which is the life and treasured the desires for material enjoyment
aspiration of the Gauḍīya Vaiṣṇavas:
and liberation is called uttama-
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
bhakti – this is the means to
ānukūlyena kṛṣṇānuśīlanaṁ
bhaktir uttamā
attain prema for Bhagavān. ”
of loving sentiments (bhāva) for the pleasure
Uttama-bhakti, pure devotional service, is
of Kṛṣṇa. Endeavours and bhāvas – these two
the cultivation of activities that are meant
remain ever-active to bring Kṛṣṇa delight. The
exclusively for the pleasure of Śrī Kṛṣṇa. It
svarūpa-lakṣaṇa, or intrinsic nature, of bhakti
is the uninterrupted flow of service to Śrī
arises when the special function of Bhagavān’s
Kṛṣṇa, performed through all endeavours of
svarūpa-śakti (the function of the essence of
body, mind and speech, as well as through
hlādinī and saṁvit) appears in the svarūpa of
expression of various spiritual sentiments
the jīva by the mercy of Śrī Kṛṣṇa or His devotee.
(bhāvas). It is not covered by jñāna
Śrīla Rūpa Gosvāmī has described the two
(speculative knowledge aimed at impersonal
marginal characteristics, or taṭasthā-lakṣaṇas,
liberation), karma (reward-seeking activity),
of bhakti. The first is that bhakti is completely
yoga or austerities; and it is completely free
devoid of all desires other than to serve Kṛṣṇa.
from all desires other than for Śrī Kṛṣṇa’s
All types of aspirations other than to advance
happiness.
one’s devotion are opposed to bhakti, and they
In this verse, both the intrinsic (svarūpa) are included within anyabhilāṣitā. The second
and marginal (taṭasthā) characteristics of bhakti marginal characteristic is that it is not covered
have been lucidly presented. The purport of the by jñāna, karma and so on. Knowledge of the
words uttama-bhakti is pure bhakti. Karma- oneness of jīva and brahma, the smārta’s daily
miśra-bhakti and jñāna-miśra-bhakti are not and occasional performances of prescribed
pure. The goal of karma-miśra-bhakti is material duties for the sake of material self-interest,
enjoyment, and the goal of jñāna-miśra-bhakti activities filled with indifference to Bhagavān
is liberation. Only bhakti that is devoid of the such as atonement (prāyāścitta), knowledge of
desires for material enjoyment and liberation is atheistic sāṅkhya philosophy, dry renunciation
called uttama-bhakti – this is the means to attain and so on – these are all opposed to bhakti.
prema for Bhagavān. Only when the cultivation of activities for the
What is this bhakti ? We shall describe its pleasure of Kṛṣṇa is free from these two types of
intrinsic characteristic (svarūpa-lakṣaṇa) and unfavourable marginal characteristics is it called
its marginal characteristics (taṭasthā-lakṣaṇa). śuddha-bhakti.
Its intrinsic characteristic is the full endeavour, Sādhana-bhakti is the practice of śuddha-
by body, mind and speech, and the cultivation bhakti, which is performed under the guidance of

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His Life and Teachings five

śuddha-bhaktas, after one has received initiation The third characteristic is that bhakti renders
and instructions from a bona fide spiritual even the attainment of liberation insignificant
master. In Bhakti-rasāmṛta-sindhu 1.1.17, Śrīla or worthless. The quality of sudurlabhā, being
Rūpa Gosvāmī has described the six special extremely rarely attained, is the fourth charac­
characteristics of bhakti : teristic of pure bhakti. Although one may be
detached from sense gratification and may have
kleśaghnī śubhadā mokṣa-
practised the limbs of bhakti for a long time, still
laghutākṛt sudurlabhā
one may not attain it. These two characteristics
sāndrānanda-viśeṣātmā
are the symptoms of bhāva-bhakti.
śrī-kṛṣṇākarṣiṇī ca sā
The fifth characteristic is that bhakti is the
Śuddha-bhakti has six characteristics: embodiment of condensed blissfulness, and the
(1) kleśaghnī – it destroys all types of sixth is that it attracts Śrī Kṛṣṇa. These last two
distress, (2) śubhadā – it bestows complete features are the symptoms of the ultimate goal
auspiciousness, (3) mokṣa-laghutākṛtā – of life (sādhya), or prema-bhakti. The first four
it makes the attainment of liberation symptoms are also observed in the stage of
insignificant, (4) sudurlabhā – it is extremely perfection (sādhya-bhakti ). The first stage of
rare, (5) sāndrānanda-viśeṣātmā – it is the sādhya-bhakti is called bhāva-bhakti and its
embodiment of condensed bliss, and (6) śrī- highest stage is called prema.
kṛṣṇākarṣiṇī – it attracts Śrī Kṛṣṇa. Śrīla Rūpa Gosvāmī has defined sādhana-
bhakti thus:
In the very beginning of sādhana-bhakti, the first
two symptoms, kleśaghnī and śubhadā, become kṛti-sādhyā bhavet sādhya-
visible. Mokṣa-laghutākṛtā and sudurlabhā are bhāvā sā sādhanābhidhā
then manifest in the stage of bhāva, and in the nitya-siddhasya bhāvasya
stage of ultimate attainment, or sādhya (prema), prākaṭyaṁ hṛdi sādhyatā
sāndrānanda-viśeṣātmā and śrī-kṛṣṇākarṣiṇī are Bhakti-rasāmṛta-sindhu (1.2.2)
observed in addition to the previously mentioned
Sādhana-bhakti is the engagement of the
four symptoms.
mind and senses in the limbs of bhakti for
Sin, the desire to sin, the seed of sin, pious
the purpose of attaining bhāva-bhakti. This
activity, the desire to perform pious activity and
bhāva is a potentiality which eternally exists
the seed of pious activity – the destruction of all
in the heart of the jīva and is manifested in
these afflictions (kleśas) is the first symptom of
the heart purified by sādhana.
bhakti. The second symptom of bhakti, called
śubhadā, includes the following four qualities: This sādhana-bhakti is of two types, vaidhī
bhakti makes one pleasing to all, affectionate and rāgānuga. In vaidhī-bhakti, śravaṇa, kīrtana
towards all living entities and the abode of all and the limbs of bhakti are not undertaken out
good qualities, and it also bestows pure happi­ of a natural affection and inclination; rather they
ness. These first two symptoms are observed at are performed solely out of fear of scriptural
the time of sādhana-bhakti. rules. The duties the śāstras prescribe for the

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jīva are called vidhi, and the prohibitions are of bhakti such as śravaṇa and kīrtana out of
called niṣeda. To comply with these is to follow greed to attain the service of their worshipful deity,
the discipline of the scriptures. When the jīva’s Vrajendra-nandana Śrī Kṛṣṇa. Rāga is the quality
engagement in bhakti is out of fear of this of natural, excessive absorption in the object of
scriptural discipline it is called vaidhī-bhakti: one’s devotion and attachment to it. Kṛṣṇa-bhakti
endowed with such rāga is called rāgātmika-
yatra rāgānavāptatvāt
bhakti, and that bhakti which follows in the wake of
pravṛttir upajāyate
such rāgātmika-bhakti is called rāgānuga-bhakti.
śāsanenaiva śāstrasya sā
In conclusion, vaidhī-bhakti is subordinate
vaidhī-bhaktir ucyate
to the regulative principles and disciplines of
Bhakti-rasāmṛta-sindhu (1.2.6) the scriptures, and rāgānuga-bhakti follows in
the wake of rāgātmika-bhakti. Neither of these
That bhakti in which the cause of engage­­
two are sādhya-bhakti; they are both sādhana-
ment is not greed (lobha), but rather the com­
bhakti. Only rāgātmika-bhakti, the devotion
mand of scriptures, is called vaidhī-bhakti.
of the eternal residents of Vraja, Mathurā and
There are many limbs of sādhana-bhakti, Dvārakā, is sādhya-bhakti. When one reads or
but in Bhakti-rasāmṛta-sindhu sixty-four limbs hears about their devotion, and greed, or lobha,
have been described in particular, beginning with arises in the heart to attain it, one becomes an
accepting the shelter of a spiritual master (guru- eligible candidate for rāgānuga-sādhana-bhakti.
padāśraya), accepting initiation and instructions Eligibility for vaidhī-bhakti comes from faith in
from one’s spiritual master (dīkṣā-śikṣā), serving the scriptures; eligibility for rāgānuga-bhakti is
one’s spiritual master (guru-sevā), and so on. attained by greed for the loving sentiments of the
Those sixty-four limbs are naturally included rāgātmika devotees.
within the nine prominent practices mentioned in
tat-tad-bhāvādi-mādhurye
Śrīmad-Bhāgavatam (7.5.23). These nine limbs
śrute dhīryadapekṣate
are known as navadhā-bhakti:
nātra śāstraṁ na yuktiñca
śravaṇaṁ kīrtanaṁ viṣṇoḥ tal lobhotpatti-lakṣaṇam
smaraṇaṁ pāda-sevanam
kṛṣṇaṁ smaran janaṁ cāsya
arcanaṁ vandanaṁ dāsyaṁ
preṣṭhaṁ nija-samīhitam
sakhyam ātma-nivedanam
tat-tat-kathā-rataś cāsau
Some attain perfection even by practising kuryād vāsaṁ vraje sadā
just one limb from among these nine. Some also
sevā sādhaka-rūpeṇa
practise many at once. In fact, the chief result of
siddha-rupeṇa cātra hi
all the practices of sādhana-bhakti is one – rati
tad-bhāva-lipsunā kāryā
for the transcendental Reality.
vraja-lokānusārataḥ
The second type of sādhana-bhakti is
rāgānuga-bhakti. This is the method of bhakti Bhakti-rasāmṛta-sindhu
per­formed by sādhakas who practise the limbs (1.2.291, 293, 294)

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The cause of rāgānuga-bhakti is greed sādhaka should take shelter of vaidhī-bhakti

(lobha) for the sentiments of the rāgātmika until such association is available. One will
devotees. This greed is not aroused by the certainly enter rāga-mārga by taking shelter of
arguments of the scriptures. Rather, pure the lotus feet of Śrī Caitanya Mahāprabhu.
greed is the aspiration to become immersed The duty of those very fortunate sādhakas
in the moods of the rāgātmika devotees, and who have attained greed for the moods of the
it arises on hearing about the sweetness of residents of Vraja is to practise rāgānuga-
their feelings for Kṛṣṇa. Those who have bhakti. When such greed is evoked, there no
developed a greed to attain the moods of longer remains any taste for subjects other than
Kṛṣṇa’s intimate associates of their own Bhagavān. One is released from sin, pious activity,
choice will always reside in Vraja in their karma, akarma, vikarma, dry knowledge and
sādhaka forms, their present bodies, and renunciation; and ruci, or taste, in the practice of
with their siddha forms, their internally bhakti arises. Śrīla Rūpa Gosvāmī has written in
conceived, perfected bodies, they will render relation to the gradual development of bhakti:
service following Śrī Kṛṣṇa’s most dear
ādau śraddhā tataḥ sādhu-
Vraja associates and those who are under
saṅgo ’tha bhajana-kriyā
their guidance. Thus they will hear, chant
tato ’nartha-nivṛttiḥ syāt
and remember the narrations of Kṛṣṇa’s
tato niṣṭhā rucis tataḥ
pastimes. This is the method of practice, or
sādhana-praṇālī, for rāgānuga-bhakti in athāsaktis tato bhāvas
connection with Vraja. tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
Rāgānuga-bhakti is of two types, namely
prādurbhāve bhavet kramaḥ
kāmānuga and sambandhānuga. Kāmānuga
is also of two types: sambhoga-icchāmayī Bhakti-rasāmṛta-sindhu (1.4.15–16)
and tat-tad-bhāva-icchamayī. Sambhoga- This verse describes advancement on vaidhī-
icchāmayī-bhakti means the desire to engage in mārga, in which there is first faith (śraddhā),
amorous meeting with Śrī Kṛṣṇa. Tat-tad-bhāva- then the association of sādhus and then the
icchāmayī-bhakti is the longing to experience eradication of unwanted desires (anarthas),
the sweetness of the moods of the Vraja gopīs. through engagement in bhajana. Immediately
At this point we must understand that Śrī after that comes niṣṭhā, ruci, āsakti and bhāva.
Caitanya Mahāprabhu has bestowed upon the In this process, bhāva remains the sādhya, the
jīvas of this world instructions that awaken final goal, for a very long time.
the desire to follow rāgānuga-bhakti. Only With the appearance of transcendental
bhajana through rāga-mārga is approved by greed, however, unwanted desires (anarthas)
Him. If, by extreme good fortune, the jīvas attain are vanquished very easily, because of a lack
the association of the dear associates of Śrī Gaura­ of greed for other subjects; bhāva also arises
sundara, then greed for the mood of the residents simultaneously along with this greed. In rāga-
of Vraja must certainly be evoked. However, the mārga, it is only necessary to drive away

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pretentiousness and duplicity. If these are not own eternal identities (svarūpa). Gradually rasa
driven far away, then the mind will become also appears – this is the ultimate attainment.
highly agitated and anarthas will grow. In such One special point worthy of attention is that the
a condition, debased attachment will be mistaken appearance of rasa occurs within a very short
for pure rāga. In the end, the association of sense time if from the very beginning of the cultivation
objects becomes very strong, and that attachment of nāma the sādhaka anxiously longs for rasa to
becomes the cause of the jīva’s downfall. appear.
The sādhakas who are under the shelter of
the lotus feet of Śrī Caitanya Mahāprabhu take Love for Kṛṣṇa is the ultimate
shelter of rāgānuga-bhakti through pure spiritual objective of the jīva
greed. After taking shelter of the lotus feet of a The parama-puruṣārtha, or the supreme goal
sad-guru in vaidhī-bhakti, such sādhakas serve of life, is prema. This is the principle for which
the deity. Then, associating with Vaiṣṇavas, Brahmā, the grandfather of the universe, and
showing respect to bhakti literature, residing in Mahādeva Śiva, the god of gods, are searching.
the places of the Lord’s pastimes and continually It is also the most sought-after object for the
chanting Śrī Bhagavān’s names, they render liberated jīvas. It is the one and only object of
service to Kṛṣṇa within their minds by the path of attainment of all spiritual practices (sādhanas),
bhāva. They completely follow the moods of the and it is the ultimate goal delineated throughout
residents of Vraja with their siddha-deha. Among the entire body of the śāstras. In Śrī Caitanya-
them, sādhakas who are extremely fortunate, caritāmṛta, in the section known as rūpa-śikṣā,
who have remained in the association of sādhus, jagad-guru Śrī Caitanya Mahāprabhu says:
and who have taken shelter of harināma, which
brahmāṇḍa bhramite kona bhāgyavān jīva
is the best of the limbs of bhakti, are appointed
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
to the service of Bhagavān.
When taking shelter of harināma, there is mālī hañā kare seī bīja āropaṇa
no consideration of regulations such as taking śravaṇa-kīrtana-jale karaye secana
formal initiation (dīkṣā) and preliminary puri­ Śrī Caitanya-caritāmṛta
fying activities (puraścaryā). They avoid chanting (Madhya-līlā 19.151–152)
a mere semblance of the holy name (nāmābhāsa)
and chanting with offences (nāmāparādha), and After wandering for a long, long time in this
gradually they come to the point of continuous material existence, some fortunate jīva, by
chanting. While chanting incessantly and the mercy of guru and Kṛṣṇa, attains the
meditating on the merciful glance of the deity, seed of the creeper of devotion (bhakti-latā-
they constantly meditate on the holy name and bīja) in the form of kṛṣṇa-sevā-vāsanā, the
the deity’s beautiful form. Gradually they begin desire to serve Kṛṣṇa. He waters that seed
to review the aggregate of the qualities of the with the water of hearing (śravaṇa) and
deity, His form and name all at once. Immediately chanting (kīrtana). It begins to sprout, and
thereafter they begin to reflect on all of these, develops into a creeper.
as well as the pastimes in accordance with their

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‘prema-phala’ pāki’ paḍe, mālī āsvādaya When śuddha-sattva in the form of bhāva
latā avalambi’ mālī ‘kalpa-vṛkṣa’ pāya becomes mature, it evokes very thick mamatā, or
tāhāṅ sei kalpa-vṛksera karaye sevana feelings of possessiveness, for the object of one’s
sukhe prema-phala-rasa kare āsvādana service, and this makes the heart extremely soft.
Such bhāva, imbued with very thick mamatā, is
eita parama phala ‘parama-puruṣārtha’
called prema.
jāṅra āge tṛṇa-tulya cāri puruṣārtha
samyaṅ masṛṇita-svānto
Śrī Caitanya-caritāmṛta
mamatvātiśayāṅkitaḥ
(Madhya-līlā 19.162–164)
bhāvaḥ sa eva sāndrātmā
The creeper pierces the coverings of the budhaiḥ premā nigadyate
uni­verse, and one after another traverses
Bhakti-rasāmṛta-sindhu (1.4.1)
the Virajā, the impersonal brahma-jyoti and
the spiritual planets of Vaikuṇṭha. Finally, This can be expressed as follows: The saṁvit
it climbs up the desire-tree of Vrajendra- function of the self-manifesting svarūpa-śakti
nandana Śrī Kṛṣṇa’s lotus feet in Goloka is called śuddha-sattva. Bhāva imbued with very
Vṛndāvana. There it bears fruits in the form thick mamatā for Kṛṣṇa is the special function
of prema. When the fruit becomes ripe, of the hlādinī aspect of cit-śakti. That supremely
it falls here in this world, and the gardener astonishing bhāva which arises when these two
tastes it. Taking support from that creeper of mix together in the heart of a pure jīva is called
devo­tion (bhakti-latā), he takes shelter of the viśuddha-prema.
desire-tree of Śrī Kṛṣṇa’s lotus feet and always When bhāva, or rati, which is the sprout of
tastes the transcendental mellow (rasa) prema, arises in the heart of the sādhaka, its
of the fruit of prema. This very prema is the intrinsic nature produces the following collection
crest jewel of all achievements for the jīva. of anubhāvas: kṣānti, tolerance; avyartha-
kālatva, the habit of never wasting even a single
If prema is compared to the sun, then bhāva
moment; virakti, detachment from worldly
is likened to a ray of that prema. In his definition
enjoyment; māna-śūnyatā, absence of pride;
of bhāva, Śrī Rūpa Gosvāmī says:
āśā-bandha, the hope that Kṛṣṇa will bestow His
śuddha-sattva-viśeṣātmā mercy; samutkaṇṭhā, intense longing to attain
prema-suryāṁśu-sāmya-bhāk one’s goal; nāma-gāne sadā rucih, continuous
rucibhiś citta māsṛṇya- taste in nāma-kīrtana ; tad-guṇākhyāne āsakti,
kṛd asau bhāva ucyate attachment for the narrations of Kṛṣṇa’s pastimes;
and tad-vasati-sthale prītiḥ, affection for the
Bhakti-rasāmṛta-sindhu (1.3.1)
places of His pastimes.
That bhakti which is the embodiment of The beginning stage of prema is rati. When
śuddha-sattva, which is compared to a ray this rati becomes highly intensified it is called
of the sun of prema, and which melts the prema. This rati is evoked in two ways: (1) by
heart by various tastes, is called bhāva. the mercy of Śrī Kṛṣṇa or His devotees, and

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava Gosvāmī

(2) by absorption in sādhana. In this world, rati

is generally born of absorption in sādhana.
The appearance of rati born purely from
mercy is rarely seen.
The rati arising from absorption in
sādhana is also of two types: (1) rati arising
from vaidhī-bhakti-sādhana; and (2) rati
arising from rāgānuga-bhakti-sādhana. The
rati arising from vaidhī-sādhana-bhakti is
full of reverence for Bhagavān’s majesty and
leads to Vaikuṇṭha. In contrast, the rati arising
from rāgānuga-sādhana-bhakti is full of the
loving service to Kṛṣṇa in Vraja.
Rāgātmika-bhakti is always present in the
associates of Śrī Kṛṣṇa in Vraja. The devotion
which follows in the wake of this bhakti is
called rāgānuga. Rāgānuga-bhakti has two
types of sādhana: external and internal.
External sādhana consists of practices such
as hearing and chanting which the sādhaka
performs by the body in which he is presently
situated. The service performed throughout
the eight periods of the day to the Divine
Couple Śrī Śrī Rādhā-Kṛṣṇa Yugala in Vraja is
called internal mānasī-sevā.
Highly developed affection (prīti ), experi­
enced merely as joy in the first stage when
it has not yet blossomed, is called rati. This
is attained in śānta-rasa. When rati arises,
everything except for service to Kṛṣṇa seems
insignificant. When profuse mamatā appears
within such rati, then it is called prema. This
is realized in dāsya-rasa. That love in which
there is a higher sense of complete conf idence,
and which becomes even thicker despite the
presence of causes for its destruction is called
praṇaya. This is observed in sakhya-rasa.
When this praṇaya assumes a surprising and
unusual state of prema, it is called māna. That

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intense prema which makes the heart extremely This is the teaching of Śrī Caitanya
molten is called sneha. Mahāprabhu and it has been described by Śrīla
When sneha is imbued with intense longing Viśvanātha Cakravartī Ṭhākura in a condensed
it is known as rāga. With the appearance of form:
rāga, even a moment of separation is intolerable,
ārādhyo bhagavān vrajeśa-tanaya-
and at that time, distress is felt as happiness.
stad-dhāma vṛndāvanaṁ
When rāga always experiences its object (the
ramyā kācid upāsanā vraja-vadhū-
most beloved Kṛṣṇa) in ever-fresh ways then it
vargeṇa yā kalpitā
is called anurāga. In this stage there is visphūrti
śrīmad-bhāgavataṁ pramāṇam amalaṁ
(the condition of being bereft of external
premā pumartho mahān
knowledge) at the time of separation. When that
śrī-caitanya-mahāprabhor matam idaṁ
anurāga becomes more condensed and attains
tatrādaro naḥ paraḥ
an incomparably astonishing condition like
madness (unmāda), it is called mahābhāva. Both Bhagavān Vrajendra-nandana Śrī
When mahābhāva arises, even the blinking of Kṛṣṇa and the magnificent Śrī Dhāma
one’s eyelids at the time of meeting produces Vṛndāvana are the exclusive objects of
an intolerable separation, and even a kalpa worship. The mood in which the young
(4,320,000,000 years) passes away like a moment. brides of Vraja have worshipped Kṛṣṇa is the
In anurāga and mahābhāva, the combination most excellent of all. Śrīmad-Bhāgavatam
of all transformations such as sāttvika and alone is the immaculate evidence (śabda-
vyabhicārī is observed in a highly blazing pramāṇa) and prema is the supreme objec­
(mahādīpta) condition. This very mahābhāva is tive of life. This is the supremely worshipful
the intrinsic nature of Śrīmatī Rādhikā, whose siddhānta of Caitanya Mahāprabhu. There
each and every limb is made of mahābhāva. is no other conception worthy of respect. Y

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 Part Six:
Protecting the Śrī Brahma-Madhva-
Gauḍīya Sampradāya
J  agad-guru nitya-līlā-praviṣṭa aṣṭottara-
śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī
Gosvāmī Ṭhākura preached extensively, and in a
He preached pure bhakti in two ways. First,
he used scriptural evidence to establish the
ideas practised and preached by Śrīman
very short time spread throughout the world the Mahāprabhu. Second, he refuted opinions that
pure bhakti, or prema-bhakti, as practised and opposed siddhānta, such as the anti-devotional
promulgated by Śrī Caitanya Mahāprabhu. It is by kevalādvaita-vāda, or māyāvāda (which is a
his great endeavour that the sound of the mahā- hidden form of Buddhism), sahajiyā, smārta
mantra – Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, and jāti-vaiṣṇava, all of which are opposed to
Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, śuddha-bhakti.
Hare Hare – is resounding in every part of the It was Śrīla Bhaktivinoda Ṭhākura, the Seventh
world today. After his entrance into the eternal Gosvāmī, who reinitiated the flow of bhakti when
pastimes of the Lord, the preaching current of it had dwindled and almost disappeared. He
pure bhakti greatly diminished. At that time, the preached in the modern world the essential as­
followers of Śrī Caitanya Mahāprabhu, especially pects of Vaiṣṇava philosophy, such as bhagavat-
the Sārasvata Gauḍīya Vaiṣṇavas, were attacked tattva, śakti-tattva, bhakti-tattva, māyā-tattva
from all sides. Some so-called Sārasvata Gauḍīya and acintya-bhedābheda-tattva. Śrīla Gurudeva
Vaiṣṇavas were loudly propagating their own often declared that Śrīla Bhaktivinoda Ṭhākura’s
ideas. In this dire situation, our śrīla gurudeva, Daśa-mūla-tattva is the singular essence of all
aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna the literatures of the Śrī Gauḍīya sampradāya,
Keśava Gosvāmī Mahārāja, who was jagad-guru including those of the six Gosvāmīs. Śrīla
Śrīla Sarasvatī Gosvāmī Ṭhākura Prabhupāda’s Gurudeva accepted Śrīmad-Bhāgavatam as the
intimate associate, accepted sannyāsa by Śrīla immaculate scriptural evidence and the natural
Prabhupāda’s inspiration. He then tirelessly commentary on Vedānta-sūtra. Furthermore, he
endeavoured until the end of his life to preach and said that the nāma-prema-dharma (the religion
spread his gurudeva’s inner heart’s desire. We are of chanting the holy name in pure love), practised
presenting herein a brief account of how he made and propagated by Śrīman Mahāprabhu, is the
the current of bhakti flow once again throughout actual subject matter of Vedānta. In order to
the world and how he protected his sampradāya. establish these three points, he expressed the
Śrīla Gurupāda-padma was a powerful and desire to publish a commentary expounding the
profoundly philosophical ācārya, adorned glories of śrī harināma, based on the doctrine of
with immense genius and knowledge of tattva. śabda-vāda found in Vedānta-sūtra.

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

Śrīla Gurudeva also wanted to publish a complete it because of his sudden entrance into
commentary based on the devotional conclusions nitya-līlā. It was observed at times that it was
of Śrīmad-Bhāgavatam. He collected various also his keen desire to publish commentaries
written materials and began to prepare an outline on all the prominent Upaniṣads according to the
of these two compositions, but he could not viewpoints of his sampradāya.

Refutation of pure monism (kevalādvaita-vāda)

Ś rīla Gurudeva was clearly of the opinion

that pure bhakti cannot possibly be
propagated as long as the covered Buddhist
Upaniṣad 6.2.1). Brahma is described as the
embodiment of knowledge; the embodiment
of truth, past, present and future; unlimited;
doctrine of māyāvāda is present in the world. one without a second; and the embodiment of
He therefore refuted māyāvāda with powerful bliss. How, then, can brahma be afflicted by
scriptural evidence and incontrovertible argu­ ignorance? Furthermore, where did a second
ments, which we shall now summarize. substance, a substance called ignorance,
come from? An ignorance that can overcome
(1) Kevalādvaita-vāda propounded by Śaṅkara
brahma does not exist, being neither eternal
Ācārya is not Vedic. According to this doctrine,
nor real. How can ignorance touch brahma?
that brahma who is devoid of attributes
It is impossible.
(nirviśeṣa), without qualities (nirguṇa) and
One may assert [according to their
devoid of potency (niḥśakti ) is the Supreme
monistic philosophy] that it is the jīva [not
Truth. Due to ignorance, illusion is created in
brahma] that is in illusion, but that is also
that brahma, who then identifies as a living
quite illogical. What is the origin of this
entity or the material world. Yet the question
independent jīva-tattva that is separate from
arises, “To whom does this illusion belong?”
brahma? If the answer is that brahma was
Some māyāvādīs say that this illusion
afflicted by ignorance and became the jīva,
belongs to the living entity (jīva) in the grip
then brahma, not the jīva, was the original
of ignorance. Others say that brahma comes
shelter of this ignorance (avidyā).
under illusion and identifies as a living entity
or the material world. (2) Some māyāvādīs say that brahma is not
Śrīla Gurudeva would say that both of covered by the deluding external energy
these opinions are mistaken and opposed (māyā). Rather, Īśvara (the Supreme Lord)
to the meaning of the Vedas. To consider is the reflection of brahma in ignorance,
that brahma is afflicted by ignorance is and the living entity is the semblance of
thoroughly illogical and contrary to śāstra. brahma in ignorance. They say that since
According to the Upaniṣads, brahma is real, the reflection (the Supreme Lord) and
all-knowing and limitless (satyaṁ jñānam the semblance (the living entity) have no
anantaṁ brahma, Taittirīya Upaniṣad transcendental existence, both are false. The
2.1). Apart from brahma there is no other māyāvādīs explain this with the example of
substance (ekam evādvitīyam, Chāndogya mistaking a rope for a snake or an oyster shell

280
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His Life and T e a c h i n gs six

for silver. The rope’s apparent condition of

yato vā imāni bhūtāni jāyante
being a snake is false, but people make such
yena jātāni jīvanti
a mistake because a rope and a snake are
yat prayanty abhisaṁviśanti
somewhat similar in appearance. Similarly,
tad vijijñāsasva tad brahma
the illusion of identifying as jīva or jagat
can arise in brahma, but this is quite false. Taittirīya Upaniṣad (3.1)
Śrīla Gurudeva pointed out that this
janmādy asya yataḥ
māyāvāda doctrine is opposed to scripture
and logic. The māyāvādīs say that ignorance, Vedānta-sūtra (1.1.2)
avidyā, is not real: “It is neither existent nor
tad viṣṇoḥ paramaṁ padaṁ
non-existent and thus indescribable.” This is
sadā paśyanti sūrayoḥ
actually equivalent to saying that ignorance
divīva cakṣurātatam
is false (because its existence is neither
spiritual nor worldly). But it is totally Ṛg Veda (1.5.22.20)
impossible for ignorance to cover brahma.
sa īkṣata
Furthermore, if brahma is undivided, form­
less, unlimited and without attributes, how, Aitareya Upaniṣad (1.1.1)
as they say, can it be reflected in ignorance?
If the māyāvādīs’ opinion were to be
For brahma to be reflected, it would have to
accepted, then these statements from Śruti
be divided, defined, possessed of attributes
would be nothing more than false, incoher­
and limited, and avidyā would have to be a
ent ramblings.
separate, individual and real substance.
There is another objection. In the example (3) Some māyāvādīs put forward the following
of mistaking a rope for a snake, there are theory: Avidyā, ignorance, is composed
three separate and real substances: the snake, of the three modes of material nature,
the rope and the person making the obser­ namely, goodness (sattva), passion (raja)
vation. Now, what does this example tell us and ignorance (tama); and that ignorance is
about brahma, the jīva and ignorance (māyā, dependent on brahma. In other words, they
the external deluding potency)? Does it imply say that ignorance has accepted the shelter
that these three substances are also real and of brahma. This ignorance is known as
distinct from each other? If the māyāvādīs māyā, and its characteristics are vikṣepa-
accept such a proposal, the glass palace of śakti, the potency that throws the living entity
māyāvāda collapses in self-destruction. into illusion, and āvaraṇa-śakti, the potency
Another point is that throughout the that covers the living entity’s knowledge. The
Vedas, the Upaniṣads and Vedānta-sūtra, it jīva, then, is the reflection of the conscious
is stated that brahma is the creator of the brahma in the covering potency, and Īśvara is
universe, and that brahma is omniscient, the reflection of the conscious brahma in the
omnipotent, and the unequalled and potency that throws one into illusion. Thus the
unsurpassed Supreme Truth. For example: reflection of brahma, Īśvara, is non-different

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from the reflected living entity, in terms of Paramātmā does not taste the fruit. He is
material designations. Thus, Īśvara thinks in situated as a witness.
terms of ‘I am the creator of the material world’ This shows that the jīvātmā and
and the jīva thinks, ‘I do not know who I am’. Paramātmā are not one.
Sound scriptural contemplation and
mayādhyakṣeṇa prakṛtiḥ
reasoning, however, prove that this doctrine
sūyate sa-carācaram
is not authentic. The concept that ignorance
exists within the pure and self-manifest Bhagavad-gītā (9.10)
Supreme Transcendental Entity (brahma- Śrī Kṛṣṇa says, “My prakṛti (māyā-śakti )
vastu) is a complete contradiction, for the is the creator of this world of moving and
nature of the two is directly opposite. If this non-moving entities.” Thus the world is also
doctrine were to be taken as truth – that by real and true, but by nature it is mutable and
nature, there is no fundamental difference destructible. This statement establishes that
between brahma and avidyā – then ignorance Kṛṣṇa is śaktimān, the possessor of potency.
would perpetually support itself and would
na tasya kāryaṁ karaṇaṁ ca vidyate
continually afflict brahma with material desig­
na tat samaś cābhyadhikaś ca dṛśyate
nations, because there is no one to destroy it.
parāsya śaktir vividhaiva śrūyate
This is thoroughly absurd. In the following
svābhāvikī jñāna-bala-kriyā ca
mantras of the Upaniṣads, brahma has been
accepted as the unequalled and unsurpassed Śvetāśvatāra Upaniṣad (6.8)
Supreme Truth (asamorddhva para-tattva), Para-brahma Śrī Kṛṣṇa is the unequalled
the witness of the jīvas, the regulator of the and unsurpassed truth. None of His senses,
results of karma, and the inconceivable, such as hands and feet, are material by
omnipotent entity by whose mercy one can nature. Since He has no material senses, He
easily be released from māyā. How, then, can performs all activities with transcendental
brahma be subject to the attack of māyā ? senses. It has been heard that Parameśvara
has various types of divine potency, among
dvā suparṇā sayujā sakhāyā samānaṁ which three, jñāna-śakti, bala-śakti and
vṛkṣaṁ pariṣasvajāte kriya-śakti, are prominent. They are also
tayor anyaḥ pippalaṁ known as cit-śakti, sandhinī-śakti and
svādv attyanaśnann anyo abhicākaśīti hlādinī-śakti, respectively.
Śvetāsvatara Upaniṣad (4.6),
yam evaiṣa vṛṇute tena labhya-
Muṇḍaka Upaniṣad (3.1.1),
stasyaiṣa ātmā vivṛṇute tanūṁ svām
Ṛg Veda (1.22.164.20)
Kaṭha Upaniṣad (1.2.23),
Paramātmā and the jīvātmā reside like two
Muṇḍaka Upaniṣad (3.2.3)
friendly birds on the branch of a pīpala
tree, which represents the gross and subtle It is by His own mercy that the Lord only
body. The jīva tastes the pīpala fruits reveals His transcendental form to one
according to his fruitive activities whereas whom He Himself accepts.

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nityo nityānāṁ cetanaś cetanānām to śāstra and to logic. We only see the
eko bahūnāṁ yo vidadhāti kāmān reflection of the sun in water because
Kaṭha Upaniṣad (2.2.13), the reflection, the sun and the water each
Śvetāśvatāra Upaniṣad (6.13) have their specific characteristics. But the
He is the Supreme Eternal amongst all māyāvādīs say that the invisible brahma,
eternal entities, the Supreme Conscious which is formless and without limbs or
Being among all conscious beings. Even attributes, is reflected in a shapeless avidyā
though He is one, He fulfils the desires to produce a reflection that is neither real
of all. nor unreal, nor is it simultaneously real and
unreal. This is simply impossible.
Māyāvādīs say that brahma is knowledge
(jñāna), not the knower, or possessor of (6) There is yet another objection to the
knowledge. This being the case, one could māyāvādī’s imaginative theory of reflection.
not possibly imagine brahma to have any The reflection of an observer’s face in a mirror
relationship with ignorance. Ignorance may is separate from the observer himself. Yet if
be seen for some time in the knower or in the forms of the jīva and Īśvara are reflections,
one who possesses knowledge, but nescience then which separate observer observes this
(ajñāna) is never evident in a substance reflection? Furthermore, if brahma and the
constituted exclusively of knowledge. This jīva are taken to be reflections, then they must
is completely impossible because knowl­ be inanimate like the visible materials of the
edge (jñāna) and ignorance (ajñāna) have universe. (All kinds of philosophers generally
mutually contradictory characteristics. maintain that all the visible materials of the
universe are inert.) Therefore, this idea is
(4) Some māyāvādīs say, “Ignorance exists from
also completely illogical.
time without beginning and does not need the
support of a second substance. It is due to this (7) A reflected object is inert, with no capacity
ignorance that the dualities of existence, such either to imagine its identity or destroy it.
as the jīva, are imagined to exist in brahma.” Thus, according to the theory of reflection,
If this is the case, who is the one the reflected jīva is also unable to conceive of
imagining in ignorance? If there is no second itself as brahma or destroy the ignorance of
entity to imagine anything, then it must be its false designation by genuine knowledge.
the natural dharma of ignorance to conceive Now, according to the māyāvādīs, mokṣa, or
of dualities such as the jīva. Yet an object’s liberation, is the destruction of the ignorance
intrinsic nature, such as fire’s power to burn, that has taken shelter of the pure brahma.
is inherent and can never be given up. Since But if the jīva cannot even destroy its own
such a conclusion is against kevalādvaita- ignorance, how can he possibly destroy the
vāda, it therefore invalidates it. ignorance of brahma? It is impossible.
(5) In Section 2, the māyāvādīs’ theory of (8) [Māyāvādīs say that the jīva is a reflection of
reflection is discussed. This idea is contrary brahma, but when we consider the essential

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differences between an object of vision aiśvaryasya samagrasya

and its reflection, we see that this theory vīryasya yaśasaḥ śriyaḥ
is quite inconsistent.] The resting places jñāna-vairāgyayoś caiva
of an object of vision and its reflection are ṣaṇṇāṁ bhaga itīṅganā
separate, which is why our direct perception Viṣṇu Purāṇa (6.5.74)
of them is different. The sun and the sun’s
One who is complete in the six opulences
reflection each have their own separate,
of wealth, power, fame, beauty, knowledge
individual resting places. The sun resides in
and renunciation is known as Bhagavān.
the sky, while its reflection resides in water.
An object and its reflection can never be one This mantra must be invalid if the
under any circumstances, because they are māyāvāda doctrine is accepted.
fundamentally different from each other. For
(11) Māyāvādīs say, “Brahma is exclusively
instance, the reflection is inverted and the
composed of jñāna (knowledge), and its
limbs appear to be on the wrong side. Besides,
relationship with avidyā (ignorance) is
a reflection is invariably unconscious, even
simply false conjecture.” If it is so, then
if that which is reflected is conscious. Since
the aforementioned doctrine can never be
the māyāvādīs say that brahma is like the
established, because the imaginary water of
original and the jīva is the reflection, the
a mirage cannot be used for anything. In the
theory of reflection actually teaches us that
same way that the existence of an object can
the jīva and brahma can never be one.
never be established simply by observing
(9) According to the aforementioned doctrine, an imaginary reflection, then similarly the
the jīva is consciousness reflected in the reality of brahma cannot be ascertained
covering potency (āvaraṇa-śakti ) of illusion, simply by observing its imaginary reflection
while Īśvara is consciousness reflected in the within illusion. This is because the jīva and
throwing potency of illusion (vikṣepa-śakti ). Īśvara are supposed to arise by reflection
In other words, the jīva and Īśvara are situated of brahma in ignorance. But māyāvādīs
in their separate individual designations. This say that avidyā has no reality whatsoever.
opposes the statement of Bṛhad-āraṇyaka Therefore, the reflection in the form of jīva
Upaniṣad that Īśvara is present in the hearts and Īśvara can never arise by the imaginary
of all living beings. connection of ignorance with brahma.

(10) Suppose we accept that Īśvara is conscious­ (12) Śrī Śaṅkara Ācārya states, “brahma satyaṁ
ness reflected in māyā, that māyā is not the jagan mithyā jīvo brahmaiva nāparaḥ –
śakti of brahma, and that Īśvara is without brahma is true, the phenomenal world is
potencies. Then all the opulences of Īśvara false, and the jīva is brahma.” To support
mentioned in śāstra would be invalidated. this opinion, he has accepted four contextual
Everywhere in śāstra, such as the Upaniṣads statements from the Vedas and has very
and Vedānta, Īśvara has been described as cunningly tried to describe them as the chief
the repository of the six opulences: statements, or mahā-vākyas, of the Vedas.

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Actually, throughout the Vedas, it is oṁkāra a dream? In that case, the Vedas, Upaniṣads
that is accepted as the mahā-vākya. These and other scriptures that Śaṅkara Ācārya
four statements are never described as such quotes must all be false because they have
anywhere. Besides, their meaning completely manifested in this world. By the same
opposes Śaṅkara Ācārya’s conclusions, so logic, Śaṅkara Ācārya and his whole guru-
he has crushed his own doctrine to powder paramparā must also be false. In any case,
by introducing them. what was the necessity for Śaṅkara Ācārya to
The four contextual statements are as instruct the false people of a false world? Thus
follows: ahaṁ brahmāsmi, prajñānaṁ the whole conclusion of the māyāvādīs is an
brahma, sarvaṁ khalv idaṁ brahma and imaginative concoction opposed to scripture.
tat tvam asi śvetaketo. The real purport of (13) Followers of Śaṅkara have described the
these four statements is that the relationship world as false (mithyā). However, if they
between the jīva and brahma is that of the are asked, “Is your ‘universal falseness’ true
servant and the served, and is of the nature or false?” they can neither reply ‘falseness
of prema. In tat tvam asi śvetaketo it has is true’ nor ‘falseness is false’. If they say
been distinctly stated, “śvetaketo! tvaṁ tasya that falseness is true, then the truth of ‘the
asi – Śvetaketu, you are His!” In sarvaṁ falsehood of the world’ presents itself as
khalv idaṁ brahma, the word idam shows another truth that exists in the presence of
that this world is brahma in the sense that the reality, or truth, of brahma. However, this
it is manifested by the satya-saṅkalpa-śakti invalidates advaita-vāda, because brahma
of brahma, that is, the potency by which He is the only truth without a second. Besides, if
(brahma) manifests the world according to there is another truth, then the Vedic mantra,
His desire. This is because in literatures such “ekam evādvitīyaṁ brahma – brahma is
as the Brahma-sūtra, the potency (śakti ) and one without a second”, is lost.
the possessor of potency (śaktimān) have Conversely, if Śaṅkara’s followers accept
been considered non-different. the falsehood that the world is false, then
[Śrī Śaṅkara Ācārya quotes the statement, they affirm the truth of the world. [And
sarvaṁ khalv idaṁ brahma, and at the same so they directly oppose the teaching brahma
time tries to establish that the world is false.] satyaṁ jagan mithyā.] It is quite clear that the
If everything of this world is brahma, then māyāvādīs’ conclusion that the material world
how did the whole universe become false like (jagat) is false is neither Vedic nor logical.

The protection of his sampradāya

T he followers of Śrī Caitanya Mahāprabhu

accept the Śrī Gauḍīya Vaiṣṇava
sampradāya as the Brahma-Madhva-Gauḍīya
nent Gauḍīya Vaiṣṇava ācāryas Śrīla Gopāla
Bhaṭṭa Gosvāmī, Śrī Kavi Karṇapūra and Gauḍīya
Vedānta Ācārya Śrīla Baladeva Vidyābhūṣaṇa.
Vaiṣṇava sampradāya on the strength of the Thus Gauḍīyas consider themselves to be a branch
guru-paramparā. This is mentioned by the promi­ of the Śrī Madhva sampradāya. Vaiṣṇava ācāryas

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such as Śrīla Jīva Gosvāmī, Śrī Kṛṣṇadāsa Kavirāja afterwards he considered that his own previous
Gosvāmī, Śrīla Viśvanātha Cakravartī Ṭhākura, evidence was not authentic. In his later book
Śrīla Bhaktivinoda Ṭhākura and jagad-guru Śrī Acintya-bhedābheda, he tried unsuccessfully
Bhaktisiddhānta Sarasvatī have also accepted to prove that the Śrī Gauḍīya sampradāya is an
this opinion. However these days some people are independent sampradāya. All the arguments of
trying to establish their own concocted opinion the party opposing the fact that the Śrī Gauḍīya
that the Śrī Gauḍīya Vaiṣṇava sampradāya is an sampradāya is in the Śrī Madhva sampradāya
independent sampradāya of which Śrī Caitanya are found in his book.
Mahāprabhu is the original founder. Paramārādhya ācārya kesarī Śrī Śrīmad
Śrī Sundarānanda Vidyāvinoda and Śrī Bhakti Prajñāna Keśava Gosvāmī Mahārāja, who
Ananta Vāsudeva, together with a few others, is a lion for the elephant-like heretics, himself
turned against their own guru and tried to prove wrote an essay entitled Acintya-bhedābheda,
that the sampradāya of Śrīman Mahāprabhu wherein he presents scriptural evidence and
is not included in the Śrī Brahma-Madhva indisputable reasoning to refute all the arguments
sampradāya. They claim instead that it is in Sundarānanda Vidyāvinoda’s book. This essay
included in the impersonalist advaita-vādī has been published in several issues of the
sampradāya. Originally, Śrī Sundarānanda Bengali Śrī Gauḍīya-patrikā and the Hindi Śrī
Vidyāvinoda Mahodaya accepted in his Ācārya Bhāgavata-patrikā. We shall now briefly present
Śrī Madhva that Mahāprabhu’s sampradāya is some of those arguments and evidence.
part of the Śrī Madhva sampradāya. However,

The Śrī Gauḍīya Vaiṣṇava sampradāya is in the line of Śrī Madhva

F irst we shall mention some prominent

arguments put forward by Śrī Sundarānanda
Vidyāvinoda.

Objection 1: “According to Śrī Caitanya-

caritāmṛta and Śrī Caitanya-candrodaya-
nāṭaka, Śrī Caitanyadeva accepted sannyāsa
from a kevalādvaita-vāda sannyāsī, Śrī
Keśava Bhāratī, and He referred to Himself
as a māyāvāda sannyāsī. In addition to this,
Prakāśānanda Sarasvatī, who was the guru of
the māyāvāda sannyāsīs of Kāśī, also described
Him as a sannyāsī from a māyāvādī sampradāya
(Śrī Caitanya-caritāmṛta, Ādi-līlā 7.66–67):
keśava-bhāratīra śiṣya, tāte tumi dhanya
sāmpradāyika sannyāsī tumi, raha ei grāme
Śrīla Madhvācārya

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You are greatly fortunate to be a disciple of

saṁsāra-samudra haite uddhāraha more
Śrī Keśava Bhāratī, You are a sannyāsī of
ei āmi deha samarpilāṅa tomāre
our māyāvāda sampradāya, and You also
reside in this village. kṛṣṇa-pāda-padmera amṛta-rasa pāna
āmāre karāo tumi’—ei cāhi dāna
“Sarvabhauma Bhattācārya has also
Śrī Caitanya-bhāgavata
accepted this: ‘bhāratī-sampradāya ei—hayena
(Ādi-khaṇḍa 17.54–55)
madhyama – He is within the Bhāratī sampradāya
and therefore a second-class sannyāsī ’ (Śrī Please deliver Me from the ocean of material
Caitanya-caritāmṛta, Madhya-līlā 6.72).” existence. I offer Myself completely to you.
Please enable Me to drink the nectar of the
Refutation: This argument of the opposing party
lotus feet of Śrī Kṛṣṇa. I beg this charity from
is totally unfounded. After a jīva has realized that
you.
material existence in the chain of birth and death
is useless and distressful, he can recognize that the āra dine nibhṛte īśvara-purī-sthāne
attainment of service to the lotus feet of Bhagavān mantra-dīkṣā cāhilena madhura-vacane
is the supreme auspiciousness. Therefore, one Śrī Caitanya-bhāgavata
who is extremely fortunate accepts both initiation (Ādi-khaṇḍa 17.105)
(dīkṣā) and instructions (śikṣā) from a person
On another day in a solitary place, with
who is thoroughly versed in the Vedic scriptures
sweet words, He requested Śrī Īśvara Purī to
(śabda-brahma), who is adorned with realization
initiate Him into the kṛṣṇa-mantra.
of Bhagavān and who is detached from sense
gratification. That jīva then enters into paramārtha, tabe tāna sthāne śikṣā-guru nārāyaṇa
the acquisition of his highest spiritual objective. In karilena daśākṣara-mantrera grahaṇa
Śrī Caitanya Mahāprabhu’s human-like pastimes Śrī Caitanya-bhāgavata
(nara-līlā), He went to Gayā-dhāma on the pretext (Ādi-khaṇḍa 17.107)
of making offerings for the benefit of His deceased
The instructing spiritual master of the three
father (pitṛ-śrāddha). There He offered Himself
worlds, Śrī Nārāyaṇa Himself, accepted
fully at the lotus feet of Śrī Īśvara Purīpāda, who
initiation into the ten-syllable mantra from
was the bud of the desire-tree of prema and also
Śrī Īśvara Purī.
a supremely rasika and bhāvuka disciple of Śrī
Mādhavendra Purī, the root of that desire-tree. According to this section of Śrī Caitanya-
bhāgavata, Śrī Nimāī Paṇḍita performed the pastime
prabhu bale,—“gayā-yātrā saphala āmāra
of surrendering His heart at the feet of Śrī Īśvara
yata-kṣaṇe dekhilāṅa caraṇa tomāra
Purī. He prayed to him for the dīkṣā-mantra in order
Śrī Caitanya-bhāgavata to get release from material existence and to attain
(Ādi-khaṇḍa 17.50) śrī kṛṣṇa-prema, and Śrī Purīpāda very affection­
The Lord said: My journey to Gayā is ately initiated Him into the ten-syllable mantra.
successful, because I am able to see your Sometime afterwards, Śrī Nimāī Paṇḍita
lotus feet. accepted sannyāsa in Kaṭvā from the advaita-

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vāda sannyāsī Keśava Bhāratī. After accepting only accepted the external dress of the renounced
sannyāsa, He set off for Vṛndāvana, saturated in order from Śrī Keśava Bhāratī because that dress
the madness of prema. When He arrived in Rāḍha- was favourable for the cultivation of bhagavad-
deśa, absorbed in prema, He chanted a verse from bhakti. He did not accept any advaita-vāda
Śrīmad-Bhāgavatam (11.23.57): mantra or doctrine. On the contrary, throughout
His life He refuted kevalādvaita-vāda and the
etāṁ sa āsthāya parātma-niṣṭhā-
philosophical conclusions of māyāvāda.
madhyāsitāṁ pūrvatamair maharṣibhiḥ
It is clear that Śrī Caitanya Mahāprabhu
ahaṁ tariṣyāmi duranta-pāraṁ
accepted only Śrī Īśvara Purīpāda as His actual
tamo mukundāṅghri-niṣevayaiva
guru, because it is Śrī Īśvara Purīpāda’s pure
I shall easily cross over the insurmountable bhakti that He accepted, preached and propagated
ocean of ignorance by rendering service throughout His life. Śrī Mādhavendra Purīpāda
to the lotus feet of Śrī Kṛṣṇa, which were and Śrī Īśvara Purīpāda are included within the
worshipped by the great ṛṣis of ancient times, Madhva sampradāya, so Śrīman Mahāprabhu and
who were fixed in firm devotion to Mukunda. His followers, the Gauḍīya Vaiṣṇavas, are also
prabhu kahe,—sādhu ei bhikṣuka-vacana
included in the Madhva sampradāya. Moreover,
mukunda sevana-vrata kaila nirdhāraṇa
Śrī Caitanya Mahāprabhu’s contemporary pastime
associates, Śrī Nityānanda Prabhu, Śrī Advaita
parātma-niṣṭhā-mātra veśa-dhāraṇa
Ācārya, Śrī Puṇḍarīka Vidyānidhi, Brahmānanda
mukunda-sevāya haya saṁsāra-tāraṇa
Purī and others, are also followers of the Śrī
sei veśa kaila, ebe vṛndāvana giyā Madhva sampradāya because they are all in
kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā the line of Śrī Mādhavendra Purī.
Śrī Caitanya-caritāmṛta Śrīman Mahāprabhu always respected the
(Madhya-līlā 3.7–9) disciples of Śrī Mādhavendra Purī as His gurus,
and He treated the disciples of Śrī Īśvara Purī
After accepting sannyāsa, Mahāprabhu
as godbrothers. “Guru ājñā haya avicāraṇīyā –
said, “This word of the tridaṇḍi-bhikṣu is
one should not question the order of the guru.”
supremely true because the vow to serve the
According to this philosophical conclusion, He
lotus feet of Śrī Kṛṣṇa is fixed by accepting
accepted Govinda as His servant [on the order of
this dress of the renounced order. Having
His guru]. It is proved by this that Īśvara Purī was
renounced dedication to material sense
actually His guru.
objects, the purpose of accepting sannyāsa
is to attain parātma-niṣṭhā, single-pointed Objection 2: Because Śrī Caitanya Mahāprabhu
devotion to the lotus feet of Śrī Kṛṣṇa. I accepted sannyāsa from the kevalādvaita-vādī
have accepted this dress, so now I will go to Keśava Bhāratī, He is to be included within that
Vṛndāvana and serve the lotus feet of Kṛṣṇa.” sampradāya.

In the aforementioned verse, the phrase parātma- Refutation: If for argument’s sake we accept
niṣṭhā-mātra veśa-dhāraṇa is particularly worthy this proposition, then it should be noted that
of consideration. It indicates that Mahāprabhu Śrī Madhva Ācārya accepted sannyāsa from

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Acyutaprekṣa, who also was a kevalādvaita-vādī. Jīva Gosvāmī acknowledged the tattva-vāda of
In that case, if Mahāprabhu is a kevalādvaita- Śrī Madhva Ācārya, the very guru of tattva-vāda,
vādī sannyāsī, then by the same logic, Madhva and took support from it when he compiled his
Ācārya is also. Where, then, is the obstacle to Tattva-sandarbha, Bhagavat-sandarbha and so
Śrīman Mahāprabhu’s being in the Madhva on. Not only this, but he also cited in his writings
sampradāya, if both of them accepted the the main substantiating verses of tattva-vāda,
advaita-vādī Śaṅkara’s sampradāya? such as vadanti tat tattva-vidas tattvam (Śrīmad-
A second point is that Śrī Madhva Ācārya Bhāgavatam 1.2.11).
accepted eka-daṇḍa (a single staff indicating Among the four Vaiṣṇava sampradāya-
the renunciation of the monists) according to ācāryas, only Madhva Ācārya is celebrated as
the customs and regulations of the Śaṅkara tattva-vādī. In the Madhva-Gauḍīya sampradāya,
sampradāya. It would be logically consistent Śrī Jīva Gosvāmī has personally established
to say that Śrī Caitanya Mahāprabhu followed tattva-vāda, and therefore, the Vaiṣṇavas of that
his ideal example, and also accepted eka-daṇḍa sampradāya are tattva-vādīs. In the third verse
sannyāsa from a sannyāsī of the Śaṅkara of the auspicious invocation (maṅgalācaraṇa)
sampradāya, namely Śrī Keśava Bhāratī. From of Tattva-sandarbha, Śrī Jīva Gosvāmī glorifies
this it seems clear that Gauḍīya Vaiṣṇavas are in his guru Śrī Rūpa Gosvāmī and his parama-
the line of Śrī Madhva Ācārya. guru Śrī Sanātana Gosvāmī as tattvajñāpakau,
the ācāryas who proclaim tattva. Similarly, the
Objection 3: Gauḍīya Vaiṣṇava ācārya Śrī
crest jewel of the dynasty of Vaiṣṇava ācāryas,
Jīva Gosvāmī has not mentioned any sort of
Śrī Baladeva Vidyābhūṣaṇa Prabhu, has also
relationship between the Gauḍīya sampradāya
designated Śrī Rūpa and Śrī Sanātana as
and the Madhva sampradāya anywhere in his
tattvavid-uttamau, the highest of all those who
writings such as Tattva-sandarbha or Sarva-
know fundamental truths, in his commentary on
saṁvādinī. This idea has been introduced by
this same verse.
Śrī Baladeva Vidyābhūṣaṇa, who was initiated
It is clear from this that Śrī Jīva Gosvāmī has
into the Madhva sampradāya in the early part
offered respect to Śrī Madhva Ācārya, and that
of his life and only later entered the Gauḍīya
Śrī Baladeva Vidyābhūṣaṇa has followed Jīva
sampradāya. For this reason, he had a natural
Gosvāmī in also honouring Madhva Ācārya.
inclination towards the Madhva sampradāya.
Baladeva Vidyābhūṣaṇa Prabhu has not shown
Therefore, Baladeva Vidyābhūṣaṇa has forced
any prejudice towards Madhva Ācārya. On
the issue out of prejudice, and has mentioned
the contrary, if we compare Jīva Gosvāmī with
the Śrī Madhva sampradāya in his commentary
Baladeva Vidyābhūṣaṇa, we find that Baladeva
on Tattva-sandarbha. In his Prameya-ratnāvalī,
Vidyābhūṣaṇa has glorified the two gosvāmīs Śrī
he delineated a guru-paramparā that includes
Rūpa and Sanātana more than Jīva Gosvāmī has.
Śrī Caitanya Mahāprabhu and His sampradāya
There is no doubt whatsoever that Śrī Baladeva
within the Śrī Madhva sampradāya.
Vidyābhūṣaṇa is situated in the āmnāya-dhārā,
Refutation: These accusations are completely the transcendental current of conclusive evi­
groundless and imaginative fabrications. Actually, dence, or the paramparā, of Śrī Gaura-Nityānanda

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Prabhus and of Śrīla Jīva Gosvāmīpāda, who

immediately follows Them.
According to bhāgavata-paramparā,
Śrī Baladeva Vidyābhūṣaṇa is in the ninth
generation from Śrī Nityānanda Prabhu, and
according to pāñcarātrika-paramparā, he is in
the eighth generation. Historians have accepted
his pāñcarātrika-paramparā as follows: Śrī
Nityānanda, Śrī Gaurīdāsa Paṇḍita, Hṛdaya-
caitanya, Śyāmānanda Prabhu, Rasikānanda
Prabhu, Nayanānanda Prabhu and Śrī Rādhā-
Dāmodara. Śrī Baladeva Vidyābhūṣaṇa Prabhu is
the initiated disciple of this Śrī Rādhā-Dāmodara
and is also the most prominent śikṣā disciple of
Śrī Viśvanātha Cakravartī.
Historians have declared that in no branch
of the Madhva guru-paramparā were there any
brilliant scholars of such widespread fame as
Śrī Baladeva Vidyābhūṣaṇa. In fact, at that time
no one in any sampradāya anywhere in India
equalled Śrī Baladeva Vidyābhūṣaṇa’s knowledge
in logic, in Vedānta and in scriptures, such as
the Purāṇas and Itihāsas. It is true that he stayed Śrīla Baladeva Vidyābhūṣaṇa

“Historians have declared that

for some days in the most prominent maṭha
established by Śrī Madhva Ācārya in Uḍūpī, and
that he studied Śrī Madhva’s commentary on in no branch of the Madhva guru-
Vedānta. However, the Śrī Gauḍīya sampradāya
was more of an influence upon him than the Śrī paramparā were there any brilliant
Madhva sampradāya. scholars of such widespread fame
”
It is logical and natural for such a worshipful
and scholarly personality as Śrī Baladeva as Śrī Baladeva Vidyābhūṣaṇa.
Vidyābhūṣaṇa to follow in the lotus footsteps
of the most powerful and influential Vaiṣṇava is included in each one of those sampradāyas
ācāryas of the Madhva-Gauḍīya sampradāya. merely because he had studied those groups of
Śrī Baladeva Vidyābhūṣaṇa thoroughly studied philosophers.
the commentary of Madhva and also made Śrī Baladeva Prabhu has described historical
a meticulous study of the commentaries of events and quoted the conclusions of the previous
Śaṅkara, Rāmānuja, Bhāskarācārya, Nimbāditya, Gauḍīya Vaiṣṇava ācāryas in many of his books,
Vallabha and others. It is illogical to say that he such as Govinda-bhāṣya, Siddhānta-ratnam,

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Prameya-ratnāvalī and in his commentary Jīva Gosvāmī mentions his being in the line
on Tattva-sandharba. He has enabled all the of Madhva. Moreover, while composing the
philosophers of the world to understand that the Ṣaṭ-sandarbhas, he accepted the guidance of
Śrī Gauḍīya Vaiṣṇava sampradāya is included ācāryas in the Śrī Madhva sampradāya, such
within the Madhva sampradāya. In this regard, as Vijayadhvaja, Śrī Brahmaṇya Tīrtha and Vyāsa
all the scholars of the world, Eastern and Western, Tīrtha, and collected many scriptural proofs from
ancient and modern, have bowed their heads in their literatures. It is true that he also quoted
reverence, and have unanimously accepted the statements of Śrī Rāmānuja Ācārya and Śrīdhara
philosophical conclusions and opinions of Śrī Svāmīpāda in many places, but he did not consider
Baladeva Vidyābhūṣaṇa Prabhu. them to be previous ācāryas of the Śrī Gauḍīya
Śrī Baladeva Vidyābhūṣaṇa was sent by Śrī sampradāya. Śrī Jīva Gosvāmī has even accepted
Viśvanātha Cakravartī to protect the honour the statements of sages of different philosophical
of the Gauḍīya Vaiṣṇava sampradāya at Galtā- schools such as Kapila and Pātañjali where they
gaddī in Jaipura. There he defeated the objecting are in accordance with bhakti. Nonetheless,
paṇḍitas of the Śrī sampradāya in a scriptural that does not mean that he is within those
debate. There are no second opinions about this. sampradāyas. One may establish a specific point
Does this not show that Śrī Viśvanātha Cakravartī of siddhānta that supports the view of an ācārya
Ṭhākura personally inspired his śikṣā disciple of a particular sampradāya. That does not mean
Baladeva Vidyābhūṣaṇa to prove that the Gauḍīya that one is then a member of that sampradāya.
Vaiṣṇavas are in the line of Madhva Ācārya? Śrīla Only when one establishes siddhānta by taking
Cakravartī Ṭhākura sent his dīkṣā disciple Śrī all the opinions of the ācārya’s disciple and
Kṛṣṇadeva Sārvabhauma with Śrī Baladeva to grand-disciple is he considered to be in that
help him. Had Śrī Cakravartī Ṭhākura not been sampradāya, otherwise not.
so aged and weak at that time, he certainly would In regard to this topic, we quote a few parts
have gone to Jaipura in person to take part in from Śrīla Jīva Gosvāmī’s Tattva-sandarbha (28):
this debate about the sampradāya. He would
atra ca sva-darśitārtha-viśeṣa prāmāṇ­
also have established the very same conclusion
yāyaiva, na tu śrīmad-bhāgavata-vākya-
as Śrī Baladeva Vidyābhūṣaṇa. There is no sound
prāmāṇyāya pramāṇāni śruti-purāṇādi-
evidence to prove that Śrī Baladeva Vidyābhūṣaṇa
vacanāni yathā-dṛṣṭam evodāharaṇīyāni
was first an ācārya or disciple in the Madhva
kvacit svayam adṛṣṭākarāṇi ca tattva-vāda-
sampradāya. There may be hearsay and rumours
gurūṇām anādhunikānāṁ śrīmacchaṅkar­
based on imagination, but no one has given any
ācārya-śīṣyatāṁ labdhvāpi śrī-bhagavat-
substantial proof.
pakṣa-pātena tato vicchidya pracura-pra­
The opposition party has alleged that Śrīla
cārita-vaiṣṇava-mata-viśeṣāṇāṁ dakṣiṇādi-
Jīva Gosvāmī has not mentioned anywhere in his
deśa-vikhyāta-śiṣyopaśiṣyī-bhūta-vijaya­
writings that Gauḍīya Vaiṣṇavas are in the line
dhvaja-jayatīrtha-brahmaṇyatīrtha-vyāsa­
of the Madhva sampradāya. This accusation is
tīrthādi-veda-vedārtha-vidvad-varāṇāṁ śrī-
born of ignorance and is absurd to the extreme.
madvācārya-caraṇānāṁ bhāgavata-tātparya-
In numerous places in Tattva-sandarbha, Śrīla

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bhārata-tātparya-brahma-sūtra-bhāṣya- personally. These tattva-vādī predecessor

adibhyaḥ saṅgṛhītāni. taiś caivam uktaṁ gurus such as Śrī Mādhavendra Purī have
bhārata-tātparye– accepted the discipleship of Śrī Śaṅkara
Ācārya by accepting sannyāsa from ācāryas
śāstrāntarāṇi saṁjānan
in the Śaṅkara sampradāya. Nonetheless,
vedāntasya prasādataḥ
because of their strong inclination to
deśe deśe tathā granthān
Bhagavān, they remained completely aloof
dṛṣṭvā caiva pṛthag-vidhān
from Śaṅkara’s doctrines. They broadly
yathā sa bhagavān vyāsaḥ promulgated Vaiṣṇava conceptions, which
sākṣān nārāyaṇaḥ prabhuḥ contain various specialities from the
jagād bhāratādyeṣu tathā conclusions of the ācāryas. The disciples
vakṣye tad-īkṣayā. iti and grand-disciples of the renowned Ānanda
Tīrtha, such as Vijayadhvaja, Brahmaṇya
tatra tad-uddhṛtā śrūtiḥ—catur-veda-
Tīrtha and Vyāsa Tīrtha, have collected
śikhādyā; purāṇañca—gāruḍādīnāṁ samprati
evidence from literatures such as Bhāgavata-
sarvatrāpracarad-rūpam aṁśādikaṁ; saṁhitā
tātparya, Bhārata-tātparya and Aṇu-bhāṣya,
ca—mahā-saṁhitādikāḥ; tantrañca—tantra-
which were composed by Śrīman Madhva
bhāgavatādikaṁ brahma-tarkādikam iti
Ācārya, the best of those who know the Vedas
jñeyam.
and their inner purport.
In the Ṣaṭ-sandharbhas, I (Jīva Gosvāmī) In his Bhārata-tātparya, Śrīman Madhva
have quoted various authentic scriptural Ācārya has also written, “By the grace of
statements as evidence. This is to establish Vedānta and the Upaniṣads, I will establish
the authenticity of my own interpretation the siddhānta, since I know the confidential
or opinion, which I have expressed in mystery of various other śāstras. I have inves­
this literature. It is not to try to prove the tigated varieties of literatures from different
authenticity of the statements or conclusions countries and I honour the conclusions
of Śrīmad-Bhāgavatam. Bhāgavatam, like expressed in texts such as the Mahābhārata,
the Vedas, is self-evident (svataḥ-pramāṇa) written by the direct manifestation of
and therefore does not depend upon any Nārāyaṇa, Śrī Kṛṣṇa Dvaipāyana Vedavyāsa.
second evidence. In the Sandarbhas, I have I am writing Tattva-sandarbha following
quoted various statements of evidence from Śrīman Madhva Ācārya’s words. I am accepting
the original texts of Śruti, Smṛti, the Purāṇas statements quoted by him and those in his line,
and so on, exactly as I have personally seen without having personally seen the originals
them in those literatures. Besides that, my of many of the texts, which are not widely
predecessor ācāryas from among the tattva- broadcast these days, such as Caturveda-
vāda guru-varga have cited evidence which I, śikhā and other Śrutis, the Garuḍa Purāṇa
the author of Tattva-sandarbha (tattva-vādī ), and other Purāṇas. This includes the Saṁhitās
have also quoted, although there are several like the Mahā-saṁhitā and Tantras such as
of the original texts which I have not seen Tantra-bhāgavata and Brahma-tarka.

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This evidence clearly proves that Śrī Jīva Śrī Sundarānanda Vidyāvinoda and other
Gosvāmī has indeed accepted Śrīman Madhva antagonists have interpreted sva-sampradāya-
Ācārya as the predecessor ācārya of the Śrī sahasrādhidaivam in this verse to mean ‘the
Gauḍīya sampradāya. Nowhere does Śrī presiding deity of thousands of sampradāyas
Jīva Gosvāmī make such a clear statement in which Śrīman Mahāprabhu has personally
regard to Śrī Rāmānuja Ācārya or Śrīdhara inaugurated’. The salient point here is that
Svāmīpāda. Specifically he has not accepted Śrīman Mahāprabhu has not founded thousands
all the conclusions of the disciples and grand- of sampradāyas ; He has established only one,
disciples of any sampradāya ācārya other than which is called the Śrī Madhva-Gauḍīya-Vaiṣṇava
Madhva. Śrī Rāmānujācārya had many disciples sampradāya. Therefore their interpretation is
and grand-disciples, and Śrīdhara Svāmī also completely erroneous.
had many disciples, but Jīva Gosvāmī has not Śrī Rasika-mohana Vidyābhūṣaṇa
recorded their names anywhere. What to speak Mahodaya has interpreted sva-sampradāya-
of mentioning Nimbārka Ācārya’s name, we sahasrādhidaiva in another way, as ‘the supreme
cannot find even a scent of his existence any­ presiding deity of His own chosen sampradāya’.
where in Jīva Gosvāmī’s writings. This meaning is quite appropriate, and all
Gauḍīya Vaiṣṇavas have accepted it. One may
Objection 4: Śrīla Jīva Gosvāmī has described
say, “Śrīman Mahāprabhu is Svayam Bhagavān,
the glories of Śrīman Mahāprabhu in a verse
and is directly Śrī Kṛṣṇacandra. Is it necessary
in the invocation (maṅgalācaraṇa) of his
for Svayam Bhagavān Gauracandra to consider
Sarva-saṁvādinī. Praying to Mahāprabhu,
any other personality as His guru and accept
he has described Him as sva-sampradāya-
dīkṣā and śikṣā from him?” The answer is, “Yes,
sahasrādhidaiva, the eternal presiding deity of
it is necessary when Śrī Bhagavān performs His
thousands upon thousands of sampradāyas
human-like pastimes (nara-līlā).” Śrī Rāmacandra
established by Him. How, then, can He be included
has exhibited the pastime of accepting dīkṣā
within any other sampradāya? He is personally the
and śikṣā from Vaśiṣṭha Muni, Śrī Kṛṣṇa from
founder of the independent Gauḍīya sampradāya.
Sāndīpani Muni, and Śrīman Mahāprabhu from
Refutation: This objection is quite ridiculous. The Īśvara Purī. These activities do not affect Their
complete verse from the maṅgalācaraṇa of Sarva- bhagavattā, quality of being Bhagavān, even in
saṁvādinī reads as follows: “durlabha-prema- the slightest way. Svayam Bhagavān performs
pīyūṣa-maya-gaṅgā-pravāha-sahasraṁ sva- such pastimes in order to give instructions
sampradāya-sahasrādhidaivaṁ śrī-śrī-kṛṣṇa- to the world. There is no question of Śrīman
caitanyadeva-nāmānaṁ śrī-bhagavantam – I Mahāprabhu’s bhagavattā, or tattva, being lost
offer my obeiscences to Śrī Kṛṣṇa Caitanyadeva, if He is included in any sampradāya.
the Supreme Lord. He enabled the flow of that It is not the personal duty of Bhagavān to
most rare nectar of prema for Śrī Kṛṣṇa to establish a sampradāya ; His devotees do that.
flow in hundreds and thousands of streams, by History shows that in all cases only viṣṇu-śakti
becoming the presiding deity of His own chosen or the servants of Viṣṇu have ever founded a
sampradāya.” sampradāya. Granted, Śrī Bhagavān is the original,

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eternal personality of sanātana-dharma, which your sampradāya there is one very great
He Himself establishes, as is evident in scriptural quality – the deity form of Bhagavān has
statements such as dharmaṁ tu sākṣād bhagavat- been accepted. Not only this, but the deity has
praṇītam (Śrīmad-Bhāgavatam 6.3.19) and also been accepted as Vrajendra-nandana
dharmo jagannāthaḥ sākṣāt nārāyaṇāḥ. Still, the Śrī Kṛṣṇa Himself. He is worshipped in your
statement akartā caiva kartā ca kāryaṁ kāraṇam sampradāya in the form of the dancing
eva ca (Mahābhārata, Śānti-parva 348.60) Gopāla.
shows that Bhagavān has no direct engagement
This proves that Śrīman Mahāprabhu refuted
in the business of establishing a sampradāya.
the distortions that later entered the Madhva
Rather, He accomplishes this task through His
sampradāya in the course of time. He did not
empowered representatives. If this were not so,
refute Madhva Ācārya’s opinions on śuddha-
then instead of the Brahmā, Rudra, Sanaka and
bhakti or the fundamental philosophical
Śrī sampradāyas, there would be the Vāsudeva,
conclusions that he expressed in his commen­
Saṅkarṣaṇa and Nārāyaṇa sampradāyas.
taries. On the contrary, we have already shown
Objection 5: While touring in South India, that literatures such as Tattva-sandarbha and
Śrīman Mahāprabhu went to Uḍūpī. There He had Sarva-saṁvādinī have been based on the
a discussion with a tattva-vādī ācārya who was in conclusions of Śrī Madhva and his disciples and
Śrī Madhva Ācārya’s sampradāya. Mahāprabhu grand-disciples. In this connection we should
refuted the views of the tattva-vādīs, so He can point out that a difference of sampradāya does
never be included in that sampradāya. not generally arise from some minor difference
of opinion. Rather, the difference between
Refutation: Śrīman Mahāprabhu did not directly
sampradāyas comes from the differences in doc­
refute Madhva Ācārya’s ideas about śuddha-
trine regarding the principal object of worship.
bhakti. Rather, He refuted the distorted opinions
of the tattva-vādīs which had entered into the Objection 6: Some people criticize Madhva
Madhva sampradāya in the course of time. Ācārya’s doctrine, saying that it includes the
Readers can understand this simply by looking in following specific points: (a) liberation is only
this section of Śrī Caitanya-caritāmṛta (Madhya- attained by brāhmaṇas who have taken birth in
līlā 9.276–277): a brāhmaṇa dynasty; (b) among devotees, the
demigods are prominent; (c) only Brahmā merges
prabhu kahe,—“karmī, jñānī,—dui bhakti-hīna
with Viṣṇu; (d) Lakṣmījī is in the category of jīva;
tomāra sampradāye dekhi sei dui cihna
and (e) the gopīs are in the category of the apsarās
sabe, eka guṇa dekhi tomāra sampradāye of Svarga, the heavenly damsels. However, in the
‘satya-vigraha īśvare’, karaha niścaye” opinion of Śrī Caitanya Mahāprabhu and the
Vaiṣṇava ācāryas in His line, these conceptions
The Lord said: Fruitive workers (karmīs) and
of Madhva are contradictory to the conclusions
speculative philosophers (jñānīs) are devoid
of śuddha-bhakti. Under such circumstances,
of devotion, and it is seen that both of these
why would Śrī Caitanyadeva accept the Madhva
are respected in your sampradāya. Still, in
sampradāya? That being the case, how can the

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ācāryas following in His Gauḍīya sampradāya Nowhere has Śrī Madhva described Śrī
be included within the Madhva sampradāya? Lakṣmī to be in the category of jīva. Similarly, the
ideas that only brāhmaṇas attain liberation, that
Refutation: When Śrī Baladeva Vidyābhūṣaṇa
the demigods are the prominent devotees, that
was in Galtā-gaddī in Jaipura, he used scriptural
only Brahmā merges with Viṣṇu and so on, are all
evidence and infallible logic to break to pieces all
foreign to the Madhva sampradāya.
these arguments of the opposition party. He quoted
On this subject, Śrīla Bhaktivinoda Ṭhākura
the conclusions of Madhva Ācārya as well as
has explained in his Śrīman Mahāprabhu kī
those of his disciples and grand-disciples, such as
Śikṣā why Śrī Caitanya Mahāprabhu accepted the
Vijayadhvaja, Brahmaṇya Tīrtha and Vyāsa Tīrtha.
Madhva sampradāya: “Śrī Jīva Gosvāmī, having
Śrī Baladeva Vidyābhūṣaṇa has refuted all such
determined the authenticity of the Vedic scrip­
accusations in his books, such as his commentary
tures, has also ascertained the authenticity of the
on Tattva-sandarbha, his Govinda-bhāṣya,
Purāṇas. Ultimately he has proved that Śrīmad-
Siddhānta-ratnam and Prameya-ratnāvalī, and
Bhāgavatam is the crest jewel of all evidence. He
he has proved that the Śrī Gauḍīya sampradāya
is included within the Madhva sampradāya. has shown that the same characteristic qualities
In the Galtā-gaddī assembly, Śrī Baladeva that qualify Śrīmad-Bhāgavatam as the topmost
Vidyābhūṣaṇa proved that Śrī Madhva consid­ evidence also apply to the scriptures endorsed
ered Laksmījī to be the dear consort of Viṣṇu. by Brahmā, Nārada, Vyāsa and Śukadeva, and
Śrī Madhva taught that her spiritual body is after them, in sequence, Vijayadhvaja, Brahmaṇya
composed of knowledge and pleasure and, like Tīrtha, Vyāsa Tīrtha and their tattva-guru, Śrī
Viṣṇu, she is also completely free from defects, Madhva Ācārya. These scriptures, then, are also
such as the misery of being confined in the womb in the category of authentic literatures.
prior to birth. She is all-pervading, and she also “It is evident from this that the Brahma-
enjoys in unlimited forms along with the unlimited Madhva sampradāya is the guru-praṇālī, or
forms of Śrī Viṣṇu. When the avatāra of Viṣṇu guru-paramparā, of the Gauḍīya Vaiṣṇavas
descends, Lakṣmī also descends and reigns in the who have taken shelter of Śrīman Mahāprabhu.
form of that avatāra’s dear beloved consort. Like Kavi Karṇapūra confirmed this same idea in
Viṣṇu, Lakṣmī also has various names and forms his delineation of the guru-paramparā in his
(Śrī Madhva’s Bṛhad-āranyaka-bhāṣya 3.5). Gaura-ganoddeśa-dīpikā. The commentator of
Furthermore, Lakṣmī-devī is Viṣṇu’s sub­ Vedānta-sūtra, Śrī Baladeva Vidyābhūṣaṇa, has
servient embodiment of all knowledge. She is also also accepted this same succession. There is no
superior to and more qualified than Catur-mukha doubt at all that those who do not accept this
Brahmā. She resides on the limbs of Bhagavān in succession are prominent enemies of Śrī Caitanya
the form of various types of ornaments, and it is Mahāprabhu and of the Gauḍīya Vaiṣṇavas who
she who manifests all facilities for the pleasure are following in His footsteps.
of Viṣṇu, such as His bed, seat, throne, ornaments “The doctrine of bhedābheda or dvaitādvaita,
and so on. (Śrī Madhva Ācārya’s explanation which Nimbāditya propounded, is incomplete.
of Brahma-sūtra 4.2.1, supported by Śrīmad- In accepting the teachings of Śrī Caitanya
Bhāgavatam 2.9.13) Mahāprabhu the Vaiṣṇava world has attained

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the complete perfection of the doctrine of When Śrī Caitanya Mahāprabhu had darśana of
bhedābheda. The principal foundation-stone of the deity, He became overwhelmed in ecstatic love
the philosophy of acintya-bhedābheda is sac- and began to dance. He had not seen such a deity
cid-ānanda vigraha, and it is because Śrī Madhva anywhere else during his tour of South India.
Ācārya has accepted the sac-cid-ānanda vigraha This is also powerful evidence for His being in
that Śrī Caitanya Mahāprabhu accepted the Śrī Śrī Madhva’s line.
Madhva sampradāya. In his Śrī Kṛṣṇa-vijaya, Śrī Guṇarāja Khān
“There is a technical difference between the wrote the line, “nanda-nandana kṛṣṇa—mora
philosophical ideas propagated by the previous prāṇanātha – Nanda-nandana Kṛṣṇa is the
Vaiṣṇava ācāryas, because they are slightly Lord of my life” (quoted in Śrī Caitanya-
incomplete. This technical difference marks caritāmṛta, Madhya-līlā 15.100), and for this
the difference in sampradāya. Śrī Caitanya utterance, Śrī Caitanya Mahāprabhu sold Himself
Mahāprabhu, who is directly the Supreme Truth, forever into the hands of Śrī Guṇarāja Khān’s
has, by the power of His omniscience, completed descendants. Why, then, would He not sell Himself
and made flawless those conceptions that were to the paramparā of those disciples and grand-
suffering from some deficiency – Madhva disciples for whom Nanda-nandana Nṛtya-
Ācārya’s philosophical conclusion regarding the Gopāla is their most worshipful Lord? This is also
Lord as the concentrated essence and embodi­ specific evidence that the Gauḍīya sampradāya
ment of eternality, knowledge and bliss (sac-cid- is in the line of Madhva.
ānanda nitya-vigraha), Rāmānuja Ācārya’s Although there is some slight difference of
conclusion regarding the Lord’s potency opinion between Gauḍīya Vaiṣṇavas and Śrī
(śakti-siddhānta), Viṣṇu Svāmī’s philosophy of Madhva in regard to brahma, jīva and jagat, this
purified non-dualism (śuddhādvaita siddhānta) simple difference of opinion is not the cause
and the sentiment of exclusive dependence on of a difference of sampradāya. The difference
Kṛṣṇa (tadīya sarvasvatva), and Nimbāditya’s between Vaiṣṇava sampradāyas has been
philosophy of simultaneous dualism and non- created on the basis of a difference in the object
dualism between the Lord and the living entity of worship (upāsya-tattva), or on the basis of
(nitya dvaitādvaita siddhānta) – and has given gradations of excellence in aspects of para-
His own thoroughly pure and realized doctrine tattva. Even if there is some slight difference
of inconceivable, simultaneous separateness and in regard to sādhya-, sādhana- and sādhaka-
oneness (acintya-bhedābheda), thus showing tattva, this is rarely considered to be the cause
compassion to the world.” of a difference of sampradāya. Actually, the main
Another reason for Śrīman Mahāprabhu’s cause of distinct sampradāyas is the difference in
acceptance of Madhva’s conception is that Śrī realization of para-tattva or upāsya-tattva. This
Madhva’s doctrine distinctly refutes māyāvāda, was why Śrīman Mahāprabhu overlooked the
or kevalādvaita-vāda, which is opposed to philosophical differences with the tattva-vādīs
bhakti-tattva in all respects. A third point is that and, focusing on their worship of para-tattva
Śrī Madhva Ācārya manifested and worshipped dancing Gopāla, accepted Śrī Madhva Ācārya as
Nanda-nandana, the dancing Gopāla, in Uḍūpī. the prominent sampradāya ācārya.

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Objection 7: Some persons who are ignorant in that sampradāya. Since Śrī Mādhavendra
of sampradāya-tattva say, “Śrī Mādhavendra Purī did not have the title ‘Tīrtha’ before taking
Purī and Īśvara Purī cannot be sannyāsīs in the sannyāsa, when he accepted the dress of the
Madhva sampradāya because they are designated renounced order from a sannyāsī in the advaita-
by the name ‘Purī’, whereas sannyāsīs in the sampradāya, his title had to be ‘Purī’. This is not
Madhva sampradāya are called ‘Tīrtha’. If Śrī illogical.
Mādhavendra Purī is not included in the Madhva
Objection 8: Some say that the goal (sādhya)
sampradāya, then there are no grounds for
and the practice (sādhana) of the Śrī Madhva
claiming that Śrīman Mahāprabhu has accepted
sampradāya differ from that of the Śrī Gauḍīya
the Madhva sampradāya.”
sampradāya. Therefore, the Śrī Gauḍīya
Refutation: Śrī Mādhavendra Purīpāda’s sampradāya cannot be considered to be within
title ‘Purī’ is his sannyāsa name. Actually, he the Śrī Madhva sampradāya.
was the initiated disciple of Lakṣmīpati Tīrtha, Refutation: This objection is thoroughly false
who was in the Śrī Madhva sampradāya. Śrī and rooted in ignorance. Śrī Madhva’s doctrine
Mādhavendra Purīpāda later accepted sannyāsa acknowledges bhagavad-bhakti as the sādhana
from a sannyāsī bearing the name ‘Purī’, just as in all respects. As with Śrī Gauḍīya Vaiṣṇavas, the
Śrīman Mahāprabhu first accepted dīkṣā from initial sādhana prescribed for kaniṣṭha-adhikārī
Śrī Īśvara Purī and later manifested the pastime sādhakas, neophyte practitioners, is to offer
of accepting sannyāsa from Śrī Keśava Bhāratī. the results of ones’ fruitive activities to Kṛṣṇa.
There is no rule stating that the dīkṣā-guru and However, bhagavat-parama-prasāda sādhana,
sannyāsa-guru have to be the same person. In i.e., śuddha-bhakti, has been established as the
some cases they may be and in others not. Śrī principal practice.
Madhva Ācārya himself was first initiated into Śrī Madhva Ācārya has established bhakti,
a Vaiṣṇava sampradāya by the viṣṇu-mantra, as we see in his commentary on Vedānta-sūtra
and after that he accepted sannyāsa dress from (3.3.53) where he quotes from Māṭhara-śruti:
an advaita-vādī, Acyutaprekṣa. After some days, “bhaktir evainaṁ nayati bhaktir evainaṁ
Śrī Madhva Ācārya influenced Acyutaprekṣa and darśayati / bhakti-vaśaḥ puruṣo bhaktir eva
brought him into the Vaiṣṇava conception. Even bhūyasī – It is only unalloyed bhagavad-bhakti
after taking sannyāsa from an advaita-vādī, Śrī that carries the jīvas to Bhagavān and brings
Madhva Ācārya did not accept advaita-vāda. On about an audience with Him and eternal
the contrary, he powerfully refuted all the ideas engagement in service to Him. Bhagavān is only
of advaita-vāda and, having established tattva- controlled by bhakti.” In the commentary of sūtra
vāda, he preached and spread it everywhere. 3.3.45 he writes, “varāhe ca—guru-prasādo
The same is also seen in the life of Śrī Caitanya balavān na tasmād balavattaram / tathāpi
Mahāprabhu. śravaṇādiś ca kartavyo mokṣa-siddhaye – The
It is true that sannyāsīs in the Madhva mercy of śrī gurudeva is more powerful than
sampradāya are called ‘Tīrtha’, but ‘Tīrtha’ is not anything else for attaining the perfection of
the title of gṛhastha Vaiṣṇavas or brahmacārīs liberation in the form of service to Viṣṇu’s lotus

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feet. Yet it is still necessary to engage in the limbs Although Śrīman Madhva emphasizes bheda
of sādhana-bhakti such as śravaṇa and kīrtana.” (difference), he does not at all disregard the
In his Mahābhārata-tātparya-nirṇaya 1, the Śrutis which indicate abheda (non-difference);
position of bhakti is seen throughout: “sneho instead he has accepted their compatibility. In
bhaktir iti proktaḥ tayā muktir na cānyathā – other words, we find a hint of the acceptance
liberation is obtained only through loving devo­ of acintya-bhedābheda, as Śrīla Jīva Gosvāmī
tion, and not otherwise” (1.85) and “bhaktyaiva has suggested in his Sandharbhas. According to
tuṣyati hari-pravaṇa tvam eva – one can please Vedānta, “śakti-śaktimator abhedaḥ – the potency
Hari only by devotion” (2.55). We have not given and the potent are non-different.” An indication
more evidence simply because of lack of space. of acintya-bhedābheda is found in a statement
In the Madhva sampradāya, love of Bhagavān from Brahma-tarka which Śrī Madhva supported:
is the only goal. Although in some places
viśeṣasya viśiṣtasyāpy
Śrīman Madhva Ācārya has accepted mokṣa, or
abhedas tadvad eva tu
liberation, as the goal. His definition of mokṣa is
sarvaṁ cācintya-śaktitvād
“viṣṇavāṅghri lābhaḥ mukti – liberation is the
yujyate parameśvare
attainment of service to the lotus feet of Viṣṇu.”
Thus, the Śrī Madhva sampradāya accepts tac chaktyaiva tu jīveṣu
the definition of mukti presented in Śrīmad- cid-rūpa-prakṛtāvāpi
Bhāgavatam (2.10.6): “muktir hitvānyathā bhedābhedau tad-anyatra
rūpaṁ svarūpeṇa vyavasthitiḥ – The jīva hyubhayor api darśanāt
carries the conception of ‘I’ and ‘mine’ arising Thus there is no particular difference between
from the gross and subtle designations, which Madhva Ācārya and Śrī Caitanya Mahāprabhu
are accomplished by the action of māyā. Mukti regarding sādhya and sādhana. Whatever slight
means to be released from this false identity differences are evident are details only.
and to be established in rendering loving service The Madhva and Gauḍīya sampradāyas bear
to Bhagavān in one’s pure constitutional form.” a distinct similarity. The sannyāsīs presiding
Madhva Ācārya’s mukti is not sāyujya-mukti, over the eight maṭhas of the tattva-vādīs in
or merging with brahma, which Śaṅkarācārya Uḍūpī perform bhajana in the mood of the gopīs
speaks about. Rather, it is based on love of under the guidance of Śrī Kṛṣṇa’s eight beloved
Bhagavān. Nowhere has he accepted sāyujya in nāyikās, or heroines, in Vraja. On this subject,
the form of the oneness of brahma and jīva. On Śrī Padmanābhacārī, the author of Śrī Madhva
the contrary, he has refuted it in every way. Śrī Ācārya’s biography, has written:
Madhva is well-known as bheda-vādī because “The monks who take charge of Sri Krishna
he accepts that the jīva and brahma are different by rotation, are so many gopees of Brindavan,
both in the stage of bondage and in the stage of who moved with and loved Sri Krishna with an
liberation – abhedaḥ sarva-rūpeṣu jīvabhedaḥ indescribable intensity of feeling, and are taking
sadaiva hi. rebirths now for the privilege of worshipping
1 Editor: Śrīman Madhva Ācārya’s commentary on Him” (Life and Teachings of Sri Madhvacharya
Mahābhārata by C. M. Padmanabhachar, Chapter XII, page 145).

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Even today, the service of Yaśodā-nandana scriptures give evidence for both bheda and
dancing Gopāla continues in the main maṭha abheda in relation to brahma, the individual soul
in Uḍūpī. Śrīla Madhva Ācārya has praised his (jīva) and the material world (jagat). However,
worshipful dancing Gopāla Śrī Kṛṣṇa in this way although there is both bheda and abheda, we
in the fifth verse, Chapter Six of his Dvādaśa- only have experience of difference, not non-
stotram: difference. In the field of bhakti, the difference
devaki-nandana nanda-kumāra (bheda) between upāsya, the object of worship,
vṛndāvanāñjana gokula-candra and upāsaka, the worshipper, is the backbone
kandaphalāśana sundara-rūpa of worship, and this bheda is proved both in
nandita-gokula vanditapāda the stage of practice and the stage of perfection.
Otherwise, if there were no difference between
The son of Devakī and Nanda, whose the worshipper and the object of worship, then
lotus feet are worshipful, is the ornament worship would not be possible. Thus, although
of Vṛndāvana, and the moon of Gokula. there may be some dissimilarities between the
Possessed of exquisite beauty, He delights Śrī Gauḍīya and Madhva sampradāyas, this can
the residents of Vraja and He eats the roots not be the cause of a difference in sampradāya.
of the forest as He wanders about. The object of worship is Bhagavān, the method of
Similarly, in the Śrī Gauḍīya Vaiṣṇava worship is bhakti, and the objective is mokṣa in
sampradāya, service to Śrī Kṛṣṇa, under the the form of bhagavat-sevā. Vaiṣṇavas of the four
guidance of the gopīs, has been ascertained as Vaiṣṇava sampradāyas hold slightly different
the ultimate goal, or sādhya, in the writings of opinions in regard to these tattvas, but we cannot
Śrīla Rūpa, Sanātana, Raghunātha, Kṛṣṇadāsa say that they are fundamentally different. They
Kavirāja Gosvāmīs and others. are all adherents to the same religious principles.
In this way, by evaluating the opinions of The difference between Vaiṣṇava
the Gauḍīya Vaiṣṇava ācāryas from first to last, sampradāyas has been created only on the
one can conclude that the Śrī Gauḍīya Vaiṣṇava basis of difference in their worshipful deity, or a
sampradāya is included within the Śrī Madhva difference of excellence in regard to the ultimate
sampradāya and that this is consistent with Reality, para-tattva. Though there may even exist
reason in all respects. divergences in sādhya-, sādhana- and sādhaka-
tattva, this is rarely considered a difference in
Objection 9: The Madhva sampradāya is
sampradāya. Actually, the principal cause of
bheda-vādī, whereas the Gauḍīya sampradāya is
differences between sampradāyas is diversity in
acintya-bhedābheda-vādī. Therefore, there is a
realization of the ultimate Reality (para-tattva),
vast difference of opinion between them.
or the worshipful deity (upāsya-tattva). The
Refutation: We have said previously that worshipful deity is determined by the degree of
although the Madhva sampradāya accepts five excellence exhibited.
kinds of difference, or bheda, between brahma, Śrī Murāri Gupta is one of Mahāprabhu’s
jīva and jagat, still there is a hint of acintya- confidential associates and he is described in
bhedābheda-vāda in their teachings. The Vedic the Gauḍīya sampradāya as an incarnation

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of Hanumān. Although Śrīman Mahāprabhu is that Śrī Jīva Gosvāmī supported svakīya-vāda
explained to him that Vrajendra-nandana Śrī for the benefit of some of his followers who had
Kṛṣṇa has more mādhurya, or sweetness, than taste for svakīya-rasa. His internal consideration
Bhagavān Śrī Rāmacandra, Murāri Gupta was was that unqualified persons entering into the
not attracted to worshipping Kṛṣṇa. His transcendentally wonderful parakīya vraja-rasa
worshipful Lord was Rāma, and he continued should not fall into any adulterous behaviour.
being devoted to Śrī Rāma until the very end. It is offensive to consider Śrī Jīva Gosvāmī an
Śrīman Mahāprabhu was most pleased to see opponent of the transcendental vraja-rasa, and
his unmovable dedication. he is not considered to be outside the Gauḍīya
Śrīvāsa Paṇḍita is also one of the principal sampradāya on account of this simple [apparent]
associates of Mahāprabhu. His worshipful deity divergence of views.
is Śrī Lakṣmī-Nārāyaṇa, and Śrī Karṇapūra We also see differences of opinion among the
considered him to be an incarnation of Śrī ācāryas of the māyāvādī, or kevalādvaita-vādī,
Nārada. It is well-known that he personally sampradāya. The māyāvādīs themselves accept
preferred the worship of Lakṣmī-Nārāyaṇa to that these inherent contrarieties exist. However,
Mahāprabhu’s unnata-ujjvala-rasa, the most el­ they are all within the advaita-vādī Śaṅkara
evated relationship of divine amorous love. sampradāya. Some believe in vivarta-vāda,
Some ignorant and misguided persons say some believe in bimba-pratibimba-vāda, some
that there is a difference of opinion between have accepted avicchinna-vāda, some admit
Śrī Rūpa Gosvāmī and Jīva Gosvāmī because ābhāsa-vāda, and they have refuted each others’
Śrī Jīva did not accept the former’s explanation opinions. Even so, they are included within the
of the parakīya-rasa (paramour love) of the same sampradāya.
vraja-gopīs and instead supported svakīya-rasa Similarly, although there are some slight
(married love). Therefore, they say that there is mutual differences of opinion between the Śrī
a disagreement in the philosophy of Śrī Rūpa Madhva and the Śrī Gauḍīya sampradāya, it is
Gosvāmī and Śrī Jīva Gosvāmī. But this accusation thoroughly appropriate to accept that the Gauḍīya
is completely unfounded and incorrect. The truth Vaiṣṇava sampradāya follows Madhva Ācārya.

Refutation of the doctrines of the smārta opponents of bhakti

Ā cārya kesarī Śrīla Bhakti Prajñāna Keśava

Gosvāmī refuted the doctrines of the
smārtas, who are bereft of devotion, while he
Smārtas are those who know and follow
the smṛti-śāstras, or scriptures of prescribed
regulations manifested by four-headed Brahmā,
was preaching śuddha-bhakti in vast religious Nārada, Vyāsa, Manu, Yājñavalkya and others, for
assemblies in West Bengal’s Medinīpura, executing the practical duties of life. There are
Caubīsa Paraganā, Barddhamān, Kūcabihāra, two kinds of smṛti-śāstra : laukika, worldly, and
Māthābhāṅgā and also in Assam. I [the author] pāramārthika, transcendental. Pāramārthika-
am presenting herein whatever ideas I recorded smṛtis are those smṛti-śāstras which support
from those speeches in my notebook. the regulations of the principal subject, namely,

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bhagavad-bhakti, which is established in the the fruit of all activities. All such activities are
Vedas, Upaniṣads, Purāṇas, Mahābhārata and performed with the aim and object of pleasing
Rāmāyaṇa. Laukika smṛti-śāstras neglect the Bhagavān, and will continue to be performed
confidential purport of the scriptures and only in the future and for time eternal. The worldly
prescribe regulations for protecting the gross smṛti-śāstra mentions duties such as dāya-
social shackles. bhāga (sharing inheritance), saṁskāras (rites for
Fundamentally, Smṛti is one. In course of time, purification), śuddhi-nirṇaya (arbitrations and
it was divided because of the distinction between judgements), prāyaścitta (purificatory activities
ṛṣis and munis who were inclined towards the for penance and atonement) and śrāddha
service of Bhagavān (bhagavat-unmukha) and (making offerings to the ancestors). These are
those who were averse to Bhagavān (bhagavat- only relevant for the duration of one’s human life;
vimukha). Those very rare people who have and it is the worshipper, not Bhagavān, who is the
regard for the statements of pāramārthika-smṛti enjoyer of these activities. These laukika smṛti-
are called śuddha-smārtas, or Vaiṣṇavas. The śāstras do not mention any regulations for the
majority of people in this world are averse to Hari spiritual welfare of the jīvas. Their vratas, such as
and maintain the conception that the gross body the Durgā festival and Ekādaśī, and their śrāddha,
is the self. Those who honour the statements of saṁskāras, etc., are all for material enjoyment
laukika-smṛti, which are geared to benefitting and liberation, and are therefore circumstantial.
the body and mind, are known as smārtas. They Unlike the smārtas, Vaiṣṇavas are surrendered
forget Bhagavān and perform various types of to Bhagavān. The purpose of all their activities
activities only for their own enjoyment, with the is bhagavat-sevā, and therefore they are non-
understanding, ‘I (the ātmā) am the gross and envious and unwavering. They give respect to
subtle body ’. Various kinds of laws have been all jīvas, because they understand that the living
given in the Smṛti in order to instruct those jīvas entity is the servant of Bhagavān. There is not
who are not surrendered to Bhagavān or under the the slightest desire in their hearts to become
guidance of His devotees, and who are dedicated great personalities in this world, to make others
to their bodies. Such people are always absorbed insignificant, or to acquire prestige in this life and
in mundane activities, and in order to fulfil their the heavenly planets in the next, by performing
selfish interests, they are perpetually engaged sacrifice, meditation, austerity, japa, śrāddha and
in inappropriate behaviour such as telling tarpaṇa (offerings of foodstuffs and water to
lies, cheating others, stealing and perpetrating forefathers and demigods), pilgrimages to holy
violence. To curb their base pursuits, smṛti- places and giving offerings for the worship of the
śāstras has given many strict injunctions, which demigods. They do not even have the expectation
do not pertain to the jīva’s eternal nature (nitya- of attaining deliverance from the cycle of birth
dharma). These regulations have been presented and death and becoming liberated. If the service
in relation to some particular circumstance of their worshipful Lord may be attained by taking
(naimittika-dharma). millions of births, and even by taking up residence
In contrast, all activities in relation to Bhagavān in hell, then that is the object of their prayers. Their
are eternal, because Bhagavān is the enjoyer of pleasure lies only in the pleasure of Bhagavān.

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Even great ṛṣis and munis do not know the glories destroyed by accepting or offering to Bhagavān
of pure devotees and pure bhakti. grains that have been cooked by a non-brāhmaṇa
In the Sixth Canto of Śrīmad-Bhāgavatam, we disciple. They consider bhagavad-bhakti to
hear of a debate that took place in ancient times consist of activities such as accepting only rice
between Vaiṣṇavas (the associates of Viṣṇu) and from uncooked paddy, taking bath three times
smārtas (the Yamadūtas) concerning Ajāmila. a day and wearing a silk dhoti. Furthermore,
Yamarāja told the Yamadūtas, “What to speak of they understand Vaiṣṇavas to be ordinary living
others, even Jaiminī, Manu and other prominent entities bound by their karma. They worship
karma-kāṇḍa ṛṣis and munis do not realize the various demigods and their consorts; they think
glories of the devotees of the Supreme Lord that dharma is subservient to society; and they
within their hearts, because their intelligence is have great respect for a society that is opposed to
enchanted by the sweet, flowery statements of Bhagavān. This is their misfortune.
the three Vedas. Their power of discrimination is In the Garuḍa Purāṇa, the glories of the
bewildered by daivī-māyā, the illusory potency of devotees of Viṣṇu have been described:
the Lord. Therefore, they praise the ostentatious
brāhmaṇānāṁ sahasrebhyaḥ
and costly activities mentioned in Smṛti.”
satrayājī viśiṣyate
“Kāmukāḥ paśyanti kāminī-mayaṁ jagat –
satrayāji-sahasrebhyaḥ
sensual persons see the world as being full of
sarva-vedānta pāragaḥ
amorous women.” In accordance with this logic,
and coupled with their conception of ‘I’ and ‘mine’ sarva-vedānta-vit-koṭyā
in relation to the material body, smārtas even viṣṇu-bhakto viśiṣyate
attribute various types of defects to the devo­tional vaiṣṇavānāṁ sahasrebhyaḥ
endeavours of pure devotees. They consider the ekāntyeko viśiṣyate
foot-bathing water of Viṣṇu and Vaiṣṇavas to One sacrificial priest is superior to one
be ordinary water. They think that Śrī Nārāyaṇa thousand brāhmaṇas, one scholar of
(Śrī Śālagrāma) can be contaminated by the touch all Vedānta is better than one thousand
of a śūdra and can then be purified and again sacrificial priests, one devotee of Viṣṇu is
made suitable for worship by performing rituals superior to millions of Vedāntic scholars,
with pañca-gavya, five pure products from a and one unalloyed devotee is superior to
cow. In other words, they have the base con­ thousands of Vaiṣṇavas.
ception that even in the direct form of Bhagavān,
aho bata śva-paco ’to garīyān
a defect can arise as a result of being touched,
yaj-jihvāgre vartate nāma tubhyam
and that Bhagavān can be made pure by cow
tepus tapas te juhuvuḥ sasnur āryā
dung and so on.
brahmānūcur nāma gṛṇanti ye te
In addition to this, smārtas consider Vaiṣṇavas
to belong to a mundane caste or creed. They Śrīmad-Bhāgavatam (3.33.7)
consider bhagavat-prasāda to be ordinary lentils Oh, what more can I say about the
and rice that can become contaminated. They superiority of those persons who chant
think that even the caste of guru and Bhagavān is the holy name? Those on whose tongues

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Your name is manifest are the best of all, hand, one may be a scholar of the Vedas, but
even though they may have appeared in if he is an atheist, he is not worthy of respect.
a family of outcastes. Their brahminical The high birth, scriptural learning, utterance
qualifications have already been perfected of mantras and austerities of a person who
in many past births, because those topmost is devoid of bhakti are like the decorations
persons who utter Your name have already on a dead body ; they are of no use. Such
observed all brahminical activities, such as external practices are only for the sake of
austerity, ceremonial sacrifices, bathing in charming common people.
the holy places, perfecting virtuous conduct
viṣṇu-bhakti-vihīnā ye
and studying the Vedas.
caṇḍālāḥ parikīrtitāḥ
na me priyaś caturvedī caṇḍālā api te śreṣṭhā
mad-bhaktaḥ śvapacaḥ priyaḥ hari-bhakti-parāyaṇāḥ
tasmai deyaṁ tato grāhyaṁ Bṛhan-nāradīya Purāṇa,
sa ca pūjyo yathā hyaham quoted in Bhakti-sandarbha (Anuccheda 100)
Hari-bhakti-vilāsa (10.91) Persons devoid of viṣṇu-bhakti are out­
The catur-vedī brāhmaṇa who is learned in castes. In contrast, those who are dedicated
all four Vedas but bereft of bhakti is not dear to bhagavad-bhakti are the greatest per­
to Me, but My devotee is extremely dear to sonalities, even though they may have
Me, even though he may have taken birth in a appeared in outcaste families.
family of outcastes. He is a worthy recipient
śvapaco ’pi mahīpāla
of charity, and his mercy should be accepted.
viṣṇorbhakto dvijādhikaḥ
He is certainly as worshipful as I am.
viṣṇu-bhakti vihīno yo
bhagavad-bhakti-hīnasya jātiḥ dvijatiḥ ca śvapacādhikaḥ
śāstraṁ japas-tapaḥ Nāradīya Purāṇa,
aprāṇasyeva dehasya quoted in Bhakti-sandarbha (Anuccheda 100)
maṇḍanaṁ loka-rañjanaṁ
O King, even an outcaste who is a devotee of
suciḥ sad-bhakti-dīptāgni- Viṣṇu is superior to a brāhmaṇa devoid of
dagdha-durjāti-kalmaṣaḥ bhakti. Moreover, a sannyāsī who is devoid
śvapāko ’pi budhaiḥ ślāghyo of viṣṇu-bhakti is even more wretched than
na vedāḍhyo ’pi nāstikaḥ an outcaste.
Hari-bhakti-sudhodaya (3.11–12)
The authentic scriptures have established
Those who are of good character and whose daiva-varnāśrama, the theistic social order, not
sins have already been destroyed by the adaiva-varnāśrama, the secular social order. In
blazing fire of genuine bhakti are to be the modernistic adaiva-varnāśrama system, only
honoured by highly learned scholars, though the son of a brāhmaṇa is a brāhmaṇa, whether
they may be outcastes by birth. On the other he has the proper brahminical qualities or not.

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“In the modernistic adaiva-

However in daiva-varnāśrama, one’s brahminical
status is determined by one’s qualities and
activities. Brāhmaṇas are considered to have varnāśrama system, only the son
appeared from the mouth of Lord Brahmā, the
first preacher of Vedic knowledge. One who does of a brāhmaṇa is a brāhmaṇa,
not study the Vedas can never be a brāhmaṇa, whether he has the proper
although he may have taken birth in a dynasty
of brāhmaṇas. The only genuine brāhmaṇa is brahminical qualities or not.
a person who follows the righteous conduct However in daiva-varnāśrama,
of Brahmā, that is, a person who is completely
dedicated to brahma in thoughts and in all ways, one’s brahminical status is
and who knows or is searching for brahma- determined by one’s
”
tattva. In Bhagavad-gītā (4.13), the social orders
have been accepted according to the qualities qualities and activities.
and behaviour of the individual: cātur-varṇyaṁ
mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ / tasya
with brahminical conduct (brahma-vṛtti )
kartāram api māṁ viddhy akartāram avyayam.
can achieve the position of brāhmaṇas.
It has also been stated in Śrīmad-Bhāgavatam
(7.11.35): Śruti establishes this same point in the
discussion between Satyakāma Jābāla and
yasya yal lakṣaṇaṁ proktaṁ
Gautama, as described in the Chāndogya
puṁso varṇābhivyañjakam
Upaniṣad (4.4.4–5):
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet taṁ hovāca kiṁ gotro nu saumayasīti,
sa hovāca, nāham etad veda bho yad
In other words, if a person has all the qualities
gotro ’hamsmi, apṛcchaṁ mātaraṁ, sā mā
characterizing a particular caste in human society,
pratyabravīt—vahvahaṁ carantī paricāriṇī
it should be understood he is of the caste for which
yauvane tvāmalabhe, sā 'hametanna veda
he is qualified, even if he took birth in another.
yad gotros tvam asi, jabālā tu nāmā aham
(Varṇa must not be determined by birth alone.)
asmi, satyakāmo nāma tvam asīti, so ’haṁ
sthito brāhmaṇa-dharmeṇa satyakāmo jābālo ’smi bho iti. taṁ hovāca,
brāhmaṇyam upajīvati naitad brāhmaṇo vivaktumarhati, samidhaṁ
kṣatriyo vātha vaiśyo vā saumyāhara, upa tvā neṣye na satyādgā iti.
brahma-bhūyaṁ sa gacchati
Gautama said to Satyakāma, “O saumya
Mahābhārata (brāhmaṇa), from which gotra (genealogical
(Anuśāsana-parva 143.8) caste) are you?”
Nīlakaṇṭha (Śiva) speaks thus: Kṣatriyas or He replied, “I do not know what my gotra
vaiśyas who observe brahminical behaviour is. When I asked my mother, she told me, ‘I do
and spend their days living in accordance not know to which dynasty (gotra) you belong.

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In my youth, I was a maidservant for many Śrī Ṛṣabhadeva, who was an incarnation
men when I begot you as my son. My name is of Bhagavān, had one hundred sons of whom
Jabālā and your name is Satyakāma.’ Thus I am eighty-one were brāhmaṇas accomplished in
Satyakāma Jābāla.” knowledge of Veda, nine (the Nava-yogendras)
Gautama exclaimed, “Dear child, one who were mahā-bhāgavatas, and the remainder were
is not a brāhmaṇa cannot speak the truth kṣatriyas. Among the sons who were kṣatriyas,
as you have; thus you are a brāhmaṇa. O Bhārata, who was decorated with all desirable
saumya (dvija – twice-born), bring wood for qualities, was the emperor. India was named
the sacrifice and I will perform your sacred Bhārata-varṣa after him. Here also we see that
thread ceremony (upanāyana saṁskāra). the divisions of varṇa are determined according
Never deviate from the truth.” to the qualities and activities found in the many
sons of one father.

Eligibility for serving Śrī Śālagrāma

Ś rīla Sanātana Gosvāmī has a full under­

standing of vaiṣṇava-smṛti, and he has
refuted the imaginative considerations of certain
śvādo ’pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt

O Bhagavān, even a person born in a family

hateful, envious smārtas. He has written in his
of untouchable dog-eaters immediately
Hari-bhakti-vilāsa that certain smārtas who are
becomes eligible to perform celestial Vedic
engrossed in the bodily concept of life believe that
sacrifices (soma-yajña) if he hears Your
only men who have taken birth in a brāhmaṇa
name and afterwards performs kīrtana,
dynasty are eligible to worship Śālagrāma. They
offers obeisances to You and remembers
think that women are not eligible to worship
You. What more can be said about one who
Śālagrāma under any circumstances, because
has actually attained Your audience?
they are śūdras, even if they are born brāhmaṇas.
However, these points are opposed to śāstra in all Furthermore, Śrīla Sanātana Gosvāmī has
respects. Males or females who are initiated into clarified this point with an example from the
viṣṇu-mantra by a bona fide guru are eligible life history of Pṛthu Mahārāja. Although Śrī
to perform arcana, regardless of birth. In his Pṛthu Mahārāja was the emperor of the entire
Digdarśinī-ṭīkā, Śrīla Sanātana Gosvāmī has Earth planet consisting of seven islands, he
quoted many scriptural references as evidence to never enforced discipline or punishment upon
support his point of view. He has quoted the words brāhmaṇas born in the line of ṛṣis or upon
of Bhagavān Kapiladeva from the conversation Vaiṣṇavas, who, regardless of which family they
between Bhagavān Kapila and His mother, are born into, belong to acyuta-gotra, the
Devahūti, found in Śrīmad-Bhāgavatam (3.33.6): dynasty of the infallible Supreme Lord (Śrīmad-
Bhāgavatam 4.21.12). Śrīla Sanātana Gosvāmī
yan-nāmadheya-śravaṇānukīrtanād
has also given evidence from Purañjana-
yat-prahvaṇād yat-smaraṇād api kvacit
upākhyāna that King Purañjana also never

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ordained punishment for brāhmaṇas and fide guru, because they also become equal to
Vaiṣṇavas (Śrīmad-Bhāgavatam 4.26.24). There­ brāhmaṇas and Vaiṣṇavas. Food offerings
fore, women as well as śūdras are eligible to cooked by them can certainly be offered to Śrī
perform arcana of Śrī Śālagrāma once they Bhagavān and sad-guru. It would be an offence
are initiated into the viṣṇu-mantra by a bona to disregard this conclusion.

Śrīla Gurupāda-padma on śrī vigraha-tattva

(A compilation of instructions in relation to śrī vigraha-tattva collected from the speeches delivered by
Śrīla Ācārya Kesarī on the occasion of the deity installation at Śrī Gauḍīya Vedānta Samiti’s Śrī Pichladā
Gauḍīya Maṭha in 1959 and at Śrī Caitanya Gauḍīya Maṭha, Śrī Vṛndāvana-dhāma, in 1962.)

T hroughout the authentic scriptures, such

as the Vedas, Upaniṣads and Purāṇas, there
are descriptions of the sac-cid-ānanda vigraha
Ārya Samāja is completely the remains of
Christian dharma, because the ancient karma-
vāda of our country is in all respects based on
of Bhagavān along with the method of worship. the Vedic injunctions. Therefore, in literatures
Some people consider the Supreme Truth to be such as the Bhagavad-gītā or other Smṛtis and
formless, devoid of attributes, devoid of potency Saṁhitās, there is no mention of pious acts
(śakti ) and unchangeable. In their opinion the (karmas) other than Vedic karmas. These people
para-tattva has no individual form (vigraha). have done great harm to the world by preaching
If He assumed a form He would have to accept non-Vedic ideologies.
birth and death, and it would not be possible for If the Christian conception of formlessness
Him to be all-pervading. is indeed true, then what is the meaning of
Actually, those who propound a conception constructing places of worship and establishing
of formlessness are not liberated from their own the sign of the cross inside huge churches and
thought processes, which are permeated with the on the tops of their steeples? Why do they not
idea of form. They try to imagine formlessness, perform worship while looking at the sky in an
but the concept of ‘formful-ness’ is still the centre open field? The most authoritative Christian
of their denial of form. ‘Īśvara has no shape, literature is the Bible, and there it is written, ‘God
no form, no qualities and no potency’ – these created man in His own image’. That is, Īśvara
conjectures are all incorrect. The root of this false has made man resembling His own form. Why do
imagination is the śunya-vāda (voidism) of the they not remove this statement from the Bible,
Buddhists, or the anti-Vedic theory of atheism. in which the human-like form of Bhagavān has
Furthermore, it will not be entirely inappro­ been accepted?
priate to say whatever theory of formlessness is Similarly, in the holy Koran of the Muslims,
current in our country today is the result of the who propound formlessness, there is an authori­
Christian religion. The karma-vāda (philosophy tative statement (āyatta) in one of the narrations
propagating the performance of pious actions) (hadīsa) that resembles the words from the Bible.
of institutions such as the Bhārata Sevāśrama I will quote as what I remember: innālāhā khālākā
Saṅgha, the Rāmakṛṣṇa Mission and the modern men sūrātahi. Sūrat means ‘shape’ or ‘form’. “God

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has made man corresponding to His own form.” For instance, oil could be obtained from dust,
Thus the human-like form of Parameśvara is ghee from water, and a mango could be obtained
supported by both the Koran and the Bible. Under from an acacia tree. But this is not so. The fact
such circumstances, why do those supporters of is that whatever potential substance is in a seed
formlessness who have taken shelter of Muslim (the cause), that very substance will manifest
dharma bother to construct mosques? Why do as the effect, just as oil comes from mustard
they, also, not meditate on the formless Absolute, and sesame seeds, ghee comes from milk, and
in the open sky or within the ocean? mangoes come from mango trees.
The Buddhists and Jains are also nirākāra- Thus, as many forms as are visible in the
vādīs, proponents of formlessness. But the effect – in the form of this universe – all must
Buddhists and Jains have huge deities in their necessarily exist in the cause, brahma. If this
temples in places such as Boddhagayā, Kāśī, were not so, and if brahma were formless, then
Sāranātha, Ajantā and Elorā. Mount Ābū, this visible universe full of innumerable forms
Paṇḍharapura and Kolkata’s Pareśanātha temple could not have arisen from it. Thus the deity of
are examples of the deity worship performed by Bhagavān and the existence of the potential for
the Jains. According to Purī’s ancient history, the universe’s innumerable forms within Him is
the Buddhists attacked the temple and took proved by the theory of cause and effect.
control of it. At that time the Buddhists used to To accept that the universe has originated from
honour Jagannātha-deva, considering Him to a formless brahma that is devoid of attributes is
be Buddhadeva, Subhadrā to be kirti (fame), tantamount to accepting that something or every­
Balarāma to be dharma (religion) and Sudarśana thing is born from nothing. But we do not see
to be saṅgha (community). After driving the this happening. Rather, Parameśvara has been
Buddhists from Purī, Ācārya Śaṅkara again accepted in the Vedic scriptures as the pūrṇa-
established the proper worship of Jagannātha, tattva, the complete truth: pūrṇam adaḥ pūrṇam
Baladeva and Subhadrā. idam. The Gītā 2.16 also proclaims the very same
In Indian literature, it is the indisputable conclusion: “nāsato vidyate bhāvo nābhāvo
truth that Parameśvara is the cause of which vidyate sataḥ – there is no permanent existence
the visible universe is the effect. According of the asat, the temporary, and no cessation
to the theory of cause and effect, there is an of the sat, the eternal truth.” Thus the deity of
inseparable relationship between them. Whatever Bhagavān, the Personality of complete existence,
is seen in the effect must exist in a subtle form is established beyond a doubt. In various places
within the cause. It is impossible in all respects in the Śruti, brahma has been called nirākāra
for something which is not present in the cause (formless), nirguṇa (without qualities), arūpa
to be present in the effect. Some philosophers (without features) and nirviśeṣa (devoid of
maintain that a substance may be present in the attributes). However, this does not mean that
effect even if it does not exist in the cause. The brahma is fundamentally nirviśeṣa, nirākāra and
defect in this point of view is that, if one accepts śūnya (void). The words nirguṇa, nirākāra, arūpa
an effect without a cause, then anything and and nirviśeṣa are not prominent. It is ākāra (with
everything could manifest from each substance. shape), rūpa (form), guṇa (qualities) and viśeṣa

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(attributes) which are given prominence. Words of His being beyond māyā. Actually, Bhagavān
such as nirākāra, arūpa, nirguṇa and nirviśeṣa has a transcendental (aprākṛta) form. He is the
signify the negation of the root words, and are foundation of all transcendental qualities and
derived from ākāra, rūpa, guṇa and viśeṣa. There­ is possessed of all transcendental features and
fore, para-tattva with vigraha, rūpa and guṇa attributes. There is not even the slightest hint of
is saviśeṣa-tattva, possessed of attributes. Why, prakṛti (material nature) or māyā in His sac-cid-
then, has He been called arūpa and so on in the ānanda form. Words such as nirākāra have been
Śruti? The śāstras have given the answer to this: stated in particular parts of the scriptures only to
make us understand this fact.
acintyāḥ khalu ye bhāvā
Some people consider the universe and all of
na taṁs tarkeṇa sādhayet
the forms within it to be false. But if this world is
prakṛtibhyaḥ paraṁ yat tu
false, then the people who say such things are also
tad acintyasya lakṣaṇam
false and illusory. Furthermore, the statements
Mahābhārata of such illusory people are also illusory. This
(Bhīṣma-parva 5.12)
establishes the reality of the world.
It is not proper to apply logic and argument Some people assert that a form cannot be all-
to that existence which is acintya, incon­ pervading. However, this charge is also incorrect.
ceivable. That which is inconceivable is As well as being all-pervading, Parameśvara
beyond material nature. is also the possessor of all potencies (sarva-
yā yā śrutir jalpati nirviśeṣaṁ śaktimān). One of His potencies is His aghaṭana-
sā sābhidhatte saviśeṣameva ghaṭana-paṭīyasī śakti, that by which the
vicārayoge sati hanta tāsāṁ impossible is made possible. So why can He not
prāyo valīyaḥ saviśeṣameva have a form? Besides, by the influence of that
śakti, why can that form not be all-pervading? If
Hayaśīra-pañcarātra
He cannot have form and also be all-pervading,
Wherever Śrutis have initially described then where is His omnipotence? This type of
the tattva-vastu as devoid of attributes mistaken understanding is due to a lack of tattva-
(nirviśeṣa), they have, in the end, established jñāna. By the power of His acintya-śakti, that
saviśeṣa-tattva (truth with attributes), not Parameśvara, being unborn and without origin, is
the nirviśeṣa-tattva. Nirviśeṣa and saviśeṣa also the eternal son of Śrī Yaśodā.
are both eternal qualities of Bhagavān. It is impossible to worship a formless
Nevertheless, after seriously deliberating substance. Some philosophers have given a
on the matter, it is the saviśeṣa-tattva
method of worshipping nirākāra brahma.
which turns out to be prominent, because
They say, “Any substance with shape is illusory
in this world there is experience of only the
and should be rejected. Therefore, the best
saviśeṣa-tattva. There is no experience of
sādhana is just to worship the formless.” This
the nirviśeṣa-tattva.
opinion, however, is incorrect. Of the five gross
The purport is that para-tattva has been called material elements, air and ether are formless,
acintya, arūpa, nirākāra and so on because but no one accepts them as transcendental or

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replete with eternality, cognizance and bliss. (4) In Taittirīya Upaniṣad (3.1):
Therefore, we cannot say that the brahma of
yato vā imāni bhūtāni jāyante
those who propound formlessness is worshipful
yena jātāni jīvanti
just because it is formless or void like ether.
yat prayanty abhisaṁviśanti
In the Śrutis it has been said that liberated
tad vijijñāsasva tad brahma
personalities always worship and have darśana
of para-tattva through transcendental devotion Know that brahma as that by whom the
(nirguṇa-bhakti ): tad viṣṇoḥ paramaṁ padaṁ universe is created (the ablative case),
sadā paśyanti sūrayaḥ / divīva cakṣurātatam by whom the universe is protected and
(Ṛg Veda 1.5.22.20). In other words, the divine maintained (the instrumental case) and
and learned Vaiṣṇavas always have darśana of into whom the universe enters at the time
the supreme abode of Viṣṇu with their spiritual of devastation (the locative case).
(aprākṛta) eyes. The form of para-tattva is clearly
That brahma in whom there are these three
established by this śruti-mantra.
cases cannot be formless (nirākāra). We
Some people say that the deity form is not
see fruit falling from a tree, but if we do not
mentioned anywhere in the Vedas, and that deity
accept the existence of the tree, how can [we
worship is therefore not Vedic. This charge is
see] fruit fall from it? The falling of fruit is
also erroneous and entirely unfounded, because
possible only if we accept the existence of the
accounts of the deity are found throughout the
tree. Similarly, the appearance of the universe,
Vedas, for example:
which is full of form, is only possible if its
(1) “sahasrasya pratimāsi – O Parameśvara,
source, brahma, also has form.
You have thousands of forms” (Yajuḥ Veda
15.65). (5) Māyāvādīs say that the form of Bhagavān has
(2) “arcata prārcata priyamedhāso arcata – O been denied in Vedānta-sūtra, in the sūtras
intelligent men, intently worship the divine arūpavadeva tat-pradhānatvāt (3.2.14)
deity of Parameśvara” (Ṛg Veda 8.7.69.8). and na pratīke na hi saḥ (4.1.4). However,
(3) Further, in the Gītā (9.11), those who Śrī Caitanya Mahāprabhu has established
disregard the deity of Bhagavān have been the deity of brahma with these very same
called foolish (mūḍha) and the lowest of sūtras. The meaning of arūpavadeva is not
mankind (narādhama): that brahma has no transcendental form.
Rather, this sūtra is clear evidence that
avajānanti māṁ mūḍhā
brahma has form, but it seems to those who
mānuṣīṁ tanum āśritam
are unqualified that He is arūpa, or formless.
paraṁ bhāvam ajānanto
In the word arūpavat, the suffix vatup has
mama bhūta-maheśvaram
been used. According to Sanskrit grammar,
Fools whose intelligence is bewildered by vatup is used in the sense of similarity
illusion disrespect Me when I appear in a (tulya). Thus arūpavat conveys na-rūpavat,
human-like form, being unaware of My appearing to not have form. Rather, His own
supreme nature as the Lord of all beings. form, the vigraha, is predominant. There is

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no difference between brahma Himself and have already established this earlier in relation
His vigraha. Similarly, in the next sūtra, na- to the evidence of the Gītā 2.16, nāsato vidyate
pratikena means ‘śrī vigraha is not a symbol bhāvaḥ. The compiler of Śrīmad-Bhāgavatam,
of brahma’, and saḥ means ‘this vigraha Vedavyāsa, is indeed the compiler of Vedānta-
is brahma Himself ’. At the time of taking sūtra ; his statements can never be contradictory.
darśana of Śrī Jagannātha, Śrī Caitanya Thus it is thoroughly improper to interpret the
Mahāprabhu said, “pratimā naha tumi,— sūtras as indicating formlessness when they are
sākṣāt vrajendra-nandana – You are not illuminated by verses such as kṛṣṇas tu bhagavān
a statue; You are directly Kṛṣṇa, the son of svayam, nanda-gopa-vrajaukasām, yan-mitraṁ
the king of Vraja” (Śrī Caitanya-caritāmṛta, paramānandaṁ pūrṇaṁ brahma sanātanam
Madhya-līlā 5.96). and brahmaṇo hi pratiṣṭhāham. In addition
The following mantra from Śvetāśvatara to this‚ the form of brahma is also established
Upaniṣad (3.19) denies that the form of brahma by the aphorisms of Vedānta-sūtra such as,
is material and establishes His transcendental “api saṁrādhane pratyakṣānumānābhyām –
form of eternality, cognizance and bliss: although He is omnipresent and unmanifest, one
can receive His darśana by worshipping Him”
apāṇipādo javano grahītā
(3.2.24), “prakāśaś ca karmaṇy abhyāsāt –
paśyatyacakṣuḥ sa śṛṇotyakarṇaḥ
and when the activity is repeated, He appears”
sa vetti vedyaṁ na ca tasyāsti vettā
(3.2.26), and “prakāśa vat-ca-avaiśeṣyam – He is
tam āhur agryaṁ puruṣaṁ mahāntam
(not) like fire or other things, for He has no such
That is, although para-brahma is devoid of ma­ features” (3.2.25).
terial hands, He accepts all things. Although devoid The purport of arūpavadeva tat-
of material feet, He comes and goes everywhere, pradhānatvāt is that brahma does not have
at great speed. Although devoid of material eyes, a particular shape or form – He is Himself
He sees everything. The purport is that His form form (vigraha). That is why it has been said
is not material but aprākṛta (transcendental) and arūpavat, ‘not having form or shape’. The suffix
sac-cid-ānanda, composed of eternal existence, eva indicates the hopelessness of opposing
cognizance and bliss – īśvaraḥ paramaḥ kṛṣṇaḥ arguments. Brahma-rūpa, the form of brahma, is
sac-cid-ānanda-vigrahaḥ. predominant. There is no difference between His
The crest jewel of all evidence, Śrīmad- form (svayam-rūpa) and His deity (śrī vigraha).
Bhāgavatam (10.14.32), also proclaims that If you ask, “Can we accept that an omnipresent
Śrī Nanda-nandana is the complete, supremely Being has a human-like form?” then the
blissful, eternal brahma : yan-mitraṁ answer is, “Yes, it is possible.” “Api saṁrādhane
paramānandaṁ pūrṇaṁ brahma sanātanam. pratyakṣānumānābhyām – although He is
The suffix vatup is never used to convey a omnipresent and unmanifest, one can receive
substance that does not exist. It is not accepted His darśana by worshipping Him.” Śrīmad-
that a class exists of completely non-existent Bhāgavatam (11.14.21) also confirms this:
substances. We cannot make statements such “bhaktyāham ekayā grāhyaḥ – I am obtained
as: “There is a substance that does not exist.” We only through devotion.”

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“However, one should bear in worship of a form of Bhagavān that is imaginary?”

In reply to this, the sūtra states emphatically, na
mind that only the śrī vigraha hi – No! “Then how will worship be performed?”
established by great liberated per­ Saḥ, by worshipping the spiritual śrī vigraha of
Bhagavān Himself, one will meet with Him.
sonalities are forms of eternality, Therefore, it has been stated in Śrī Caitanya-
knowledge and bliss. The mūrti caritāmṛta: “īśvarera śrī-vigraha sac-cid-
established by conditioned souls ānandākāra – the transcendental form of Īśvara
is composed of eternal existence, cognizance and
is called pratimā, a statue, bliss” (Madhya-līlā 6.166). “Cid-ānanda kṛṣṇa-
and the worship of such statues vigrahe ‘māyika’ kari’ māni / ei baḍa ‘pāpa’,—
is prohibited in the scriptures. ” satya caitanyera vāṇī – to accept the transcen­
dental form of Kṛṣṇa to be made of the external
This conclusion has been made even more energy is a great sin. Śrī Caitanya Mahāprabhu’s
clear in the sūtra ‘na pratīke na hi saḥ’. The statements are true” (Madhya-līlā 25.35). “Pratimā
meaning here is that one cannot attain perfection naha tumi,—sākṣāt vrajendra-nandana – You are
or Bhagavān by worshipping a symbol or an not a statue; You are directly Vrajendra-nandana
idol, nor is it correct to impose the presence Kṛṣṇa Himself” (Madhya-līlā 5.96).
of Bhagavān on the idol. In this regard, Ācārya Therefore, the śrī vigraha of Bhagavān is the
Śaṅkara states, “Forms of the formless brahma form of eternal existence, cognizance and bliss.
have been imagined for the welfare of the However, one should bear in mind that only the
sādhakas. The consciousness is purified by śrī vigraha established by great liberated per­
worshipping these imaginary forms, and when the sonalities are forms of eternality, knowledge
consciousness is purified, the attainment of the and bliss. The mūrti established by conditioned
formless brahma becomes easy.” It is not correct, souls is called pratimā, a statue, and the worship
however, to worship Bhagavān by imagining of such statues is prohibited in the scriptures.
forms or idols. The deity of eternality, knowledge Just as a certified copy of a certified copy is not
and bliss (sac-cid-ānanda mūrti  ) is directly evidence, a duplicate statue of a deity established
para-brahma Himself (svayam-rūpa), and He by a mahāpuruṣa is not a deity composed of sac-
is to be worshipped. This has been stated in cid-ānanda. Throughout the śāstras it has been
the aforementioned Vedānta-sūtra aphorism. The mentioned that endless auspiciousness for the
consideration here is this: “Can we establish the jīvas comes by rendering service to śrī vigraha.

Refutation of the doctrine:

‘there are as many paths as there are philosophies’

T he most worshipful ācārya kesarī Śrīla

Bhakti Prajñāna Keśava Gosvāmī Mahārāja
conducted a storm-like preaching tour in many
1950. In thirty days he preached extensively
in about forty different religious assemblies
about śrī sanātana-dharma, the dharma of
villages in Medinīpura district, West Bengal, in pure bhakti, as practised and expounded by

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

Śrī Caitanya Mahāprabhu. There was one large

village of Medinīpura called Gehūṅkhalī, where
“No thoughtful person can accept
a vast religious assembly was held. Śrī Śrīla
that those who take shelter of
Gurupāda-padma had come there on the request
of his godbrother param-pūjyapāda nitya- practices in the mood of goodness,
līlā-praviṣṭa Śrī Śrīmad Bhakti Bhūdeva Śrauti passion and ignorance will all
”
Mahārāja. The huge assembly had been arranged
in the courtyard of a high school managed by attain the same result.
the Rāmakṛṣṇa Mission, and the headmaster
of the school, other teachers and other learned spirituality, he sees all as one and the same. The
and distinguished personalities from the one Bhagavān is attained by worshipping anyone,
neighbourhood were present. yet you accept that Kṛṣṇa alone is the exclusive
In very poetic language, Śrīla Gurupāda- object of worship and that bhakti to Him is the
padma established the siddhānta of śuddha- best of all means of spiritual attainment.”
bhakti as practised and expounded by Śrī The entire audience was fascinated by Śrīla
Caitanya Mahāprabhu, before an audience of Gurudeva’s brilliant reply to this question. Those
about twenty-five thousand people. He explained who had posed the question were completely
that Śrī Kṛṣṇa is the last limit of the Supreme unable to respond. Following are some parts of
Truth and the ultimate worshipful Truth for the speech that Śrīla Gurupāda-padma delivered
all living entities, who are His separated parts in that assembly.
(vibhinnāṁśa-tattva). By constitution the living With profound gravity, Śrīla Ācārya Kesarī said
entities are the servants of Bhagavān. The jīva’s that the viewpoint put forward by the opposing
wretched condition is due to forgetfulness of his party was the remnant of Christian doctrine; it is
service attitude towards the Supreme Lord. non-Vedic and it is against the verdict of śāstra.
Śrīla Gurudeva was establishing these He said that the slogan yata mata tata
conclusions by scriptural evidence and unques­ patha means that all philosophical systems are
tionable reasoning, when right in the middle of different paths to attain the same Bhagavān. First
the lecture, some people asked, “We have read and of all, let us deliberate upon this. This opinion is
heard that the living entity is Śiva. Śiva, Durgā, misleading and against scripture in all respects. If
Kālī, Gaṇeśa – these are all different names and we accept it, then we will have to regard everyone’s
forms of the one Bhagavān. Bhagavān is attained conceptions to be equal, whether they are thieves,
regardless of which viewpoint you take (yata plunderers, prostitutes, saints or materialists. No
mata tata patha), and regardless of which god thoughtful person can accept that those who take
you worship. When one goes up into the sky, all shelter of practices in the mood of goodness,
things are seen equally. Letters are posted from passion and ignorance (sāttvika, rājasika and
different post offices all arrive in the same place. tāmasika practices) will all attain the same result.
One can reach Delhi on foot, by car, by train or The destination of violent people who eat meat,
by any other conveyance. Similarly, when the fish and eggs is not the same as that of righteous
sādhaka is situated in an elevated position of people who harbour a pure sāttvika conception

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and are devoted to sāttvika and transcendental by these mundane worldly methods of worship.
(nirguṇa) matters. No intelligent person can Service to Kṛṣṇa in Kṛṣṇa-loka can be attained
accept such a view. only by pure devotion (śuddha-bhakti ). If all
Revealed scriptures such as Śrīmad- methods of worship were the same, then Kṛṣṇa
Bhāgavatam and the Gītā have not described would not have said in the Gītā (9.25, 7.20, 7.23):
all religions or paths to be equal. On the contra­
yānti deva-vratā devān
ry, Śrīmad-Bhāgavatam states that the only
pitṝn yānti pitṛ-vratāḥ
supreme dharma for all living entities is bhakti
bhūtāni yānti bhūtejyā
to Adhokṣaja Bhagavān Śrī Kṛṣṇa, which should
yānti mad-yājino ’pi mām
be unmotivated and uninterrupted like a stream
of oil: Those who worship the demigods go to the
sa vai puṁsāṁ paro dharmo planets of the demigods, those who worship
yato bhaktir adhokṣaje the forefathers go to the planets of the
ahaituky apratihatā forefathers, those who worship the spirits go
yayātmā suprasīdati to the planets of the spirits, and those who
worship Me will surely come to Me.
Śrīmad-Bhāgavatam (1.2.6)
kāmais tais tair hṛta-jñānāḥ
dharmaḥ projjhita-kaitavo ’tra
prapadyante ’nya-devatāḥ
paramo nirmatsarāṇāṁ sataṁ
taṁ taṁ niyamam āsthāya
vedyaṁ vāstavam atra vastu
prakṛtyā niyatāḥ svayā
śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte Those whose knowledge has been stolen
kiṁ vā parair īśvaraḥ by desires to drive away distress and so on
sadyo hṛdy avarudhyate ’tra take shelter of appropriate regulations and
kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt worship the demigods, being impelled by
Śrīmad-Bhāgavatam (1.1.2) their own natures.

The meaning here is that apart from devotion to antavat tu phalaṁ teṣāṁ
the Supreme Lord, all other opinions that go by the tad bhavaty alpa-medhasām
name dharma are useless and hypocritical. Paths devān deva-yajo yānti
other than pure bhakti cannot enable one to meet mad-bhaktā yānti mām api
with Kṛṣṇa. Bhagavān can be pleased only by the
The result of the worship performed by those
devotion described in Śrīmad-Bhāgavatam.
people of meagre intelligence, however, is
The Gītā also states that those who worship
perishable. The worshipers of the demigods
the demigods attain the planets of the demigods,
attain the demigods and My devotees come
those who worship the forefathers go to the
to Me.
planets of the forefathers (Pitṛloka), and those
who worship the spirits attain the planets of Giving up Kṛṣṇa to worship various demigods
the spirits. Bhagavān Śrī Kṛṣṇa is not attained has been called unlawful.

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

ye ’py anya-devatā-bhaktā The activities of that para-brahma

yajante śraddhayānvitāḥ Paramātmā are not material because His
te ’pi mām eva kaunteya senses, such as His hands and feet, are not
yajanty avidhi-pūrvakam material. He is splendidly present in all
Bhagavad-gītā (9.23) places at the same time in His spiritual body.
Therefore, what to speak of being greater than
O son of Kuntī, those who worship demigods
Him, no one is even equal to Him. It is heard
with faith actually worship Me alone, but in a
that Parameśvara has various types of divine
way that is unauthorized.
potencies, among which His jñāna-śakti
Some people state that Viṣṇu, Gaṇeśa, Durgā, (knowledge potency), bala-śakti (strength
Kālī and Śiva are all one and the same. There is potency) and kriyā-śakti (action potency)
no fundamental, or intrinsic, difference between are prominent. These three potencies are
them; they are different in name only, and the called cit-śakti (saṁvit), sat-śakti (sandhinī )
result of worshipping all of them is the same. and ānanda-śakti (hlādinī ) respectively.
However this concept is not in agreement with
In Gītā 7.7 Kṛṣṇa declares: “mattaḥ parataraṁ
śāstra.
nānyat kiñcid asti dhanañjaya – O conqueror of
tad viṣṇoḥ paramaṁ padaṁ riches, Dhanañjaya, there is nothing superior to
sadā paśyanti sūrayaḥ Me.” And in 15.15, “vedaiś ca sarvair aham eva
divīva cakṣurātatam vedyo vedānta-kṛd veda-vid eva cāham – by all
tad viprāso vipanyavo
the Vedas I alone am to be known. Indeed, I am
jāgṛvāṁsaḥ samindhate
the compiler of Vedānta and the knower of the
viṣṇor yat paramaṁ padam
Vedas.”
It is established by all this authentic evidence
Ṛg Veda (1.5.22.20–21)
that viṣṇu-tattva is the Supreme Truth. It has not
As eyes are capable of seeing the sun in the been stated anywhere in the śāstra that demigods
sky without impediment, similarly liberated such as Gaṇeśa, Kālī, Durgā and Sūrya are equal
mahāpuruṣas always see the supreme to Viṣṇu. On the contrary, it is said that those who
abode of Parameśvara Viṣṇu. The sādhus, consider them equal to Nārāyaṇa are offenders.
who are devoted to Bhagavān, and who are
yas tu nārāyaṇaṁ devaṁ
free from defects such as the tendency to
brahma-rudrādi-daivataiḥ
be mistaken or deluded, preach everywhere
samatvenaiva vīkṣeta
about Viṣṇu’s supreme abode.
sa pāṣaṇḍī bhaved dhruvam
na tasya kāryaṁ karaṇaṁ ca vidyate Vaiṣṇava-tantra
na tat samaś cābhyadhikaś ca dṛśyate
One who considers Śrī Nārāyaṇa to be in the
parāsya śaktir vividhaiva śrūyate
same category as demigods, such as Brahmā
svābhāvikī jñāna-bala-kriyā ca
and Rudra, is a pāṣaṇḍī, an offensive non-
Śvetāsvatara Upaniṣad (6.8) believer.

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Moreover, in Gītā (6.46–47) it has been said: bhūyasī – it is only unalloyed bhagavad-bhakti
that carries the jīvas to Bhagavān and brings about
tapasvibhyo ’dhiko yogī
their audience with Him and eternal engagement
jñānibhyo ’pi mato ’dhikaḥ
in service to Him. Bhagavān is only controlled by
karmibhyaś cādhiko yogī
bhakti” (Māṭhara-śruti quoted in Madhvācārya’s
tasmād yogī bhavārjuna
commentary on Vedānta-sūtra 3.3.53).
yoginām api sarveṣāṁ For this reason, the instruction has been
mad-gatenāntarātmanā given in Bhagavad-gītā (18.66) to give up all
śraddhāvān bhajate yo māṁ temporary dharmas related to the body and mind
sa me yuktatamo mataḥ and surrender to Bhagavān, “sarva-dharmān
The yogī is superior to fruitive workers parityajya mām ekaṁ śaraṇaṁ vraja.” Nowhere
who have material desires, tapasvīs (those in the authentic śāstras has it been stated that all
engaged in the performance of austerities) opinions, paths or worldly dharmas are the same.
and jñānīs (those engaged in the cultivation People who preach this misleading philosophy
of knowledge). Therefore, O Arjuna, be a that all paths lead to the same goal (yata mata
yogī. However, even among these yogīs, tata patha) are ignorant of tattva.
those who do bhajana of Me, Vāsudeva, When one goes up a great height in an
being devoted to Me with complete faith, are airplane, the trees and the plants, the high places
the best of all; this is My opinion. Therefore, and the low all appear to be the same, but this
become a yogī like this. simply indicates the observer’s lack of seeing
power. His eyes cannot properly see remote
Bhagavān cannot be easily attained by any objects. Similarly, because of a lack of tattva-
means other than bhakti. Śrī Kṛṣṇa has personally jñāna, ignorant people, who see everything from
said: their own limited material viewpoint, consider
na sādhyati māṁ yogo all opinions – good and bad – to be equal. This
na sāṅkhyaṁ dharma uddhava simply reveals their lack of knowledge. It is not
na svādhyāyas tapas tyāgo that everyone is one, nor does everyone become
yathā bhaktir mamorjitā one if someone whose vision is coloured by
Śrīmad-Bhāgavatam (11.14.20) nescience sees them as so. Those who perform
forbidden activities are not the same as those
Yoga-sādhana, jñāna-vijñāna, religious
who engage in pious activities, those who
ceremonies, chanting mantras, austerities,
perform prescribed duties without attachment,
studying the Vedas and renunciation are
jñāna-yogīs or bhakti-yogīs. Their activities
not sufficient to attain Me. I can only be
are different, the results of their activities are
attained by devotional service saturated
different, and their destinations are different. If
with unalloyed prema.
it were not so, this opinion would not have been
This same conclusion has also been expressed refuted in the Gītā and elsewhere.
in Śruti: “bhaktir evainaṁ nayati bhaktir evainaṁ Only ignorant, foolish people say that a
darśayati / bhakti-vaśaḥ puruṣo bhaktir eva bullock cart, a horse-drawn carriage, a train or a

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“Those who say that the jīva

car can take you to the same destination, and that
all roads lead to the same destination. Countries
and islands such as England, Australia or Hawaii becomes Śiva after attaining jñāna
are situated in the middle of the ocean; they
cannot be reached by bullock cart, horse-drawn and becoming liberated are atheists.
carriage or car. Everyone acknowledges this fact. At this stage, they call Mahādeva
Even passengers on the same train cannot arrive
at the same destination if they have tickets for Śaṅkara (Śiva) ‘Father’ and they
different places. Similarly, those who adopt
address Bhavānī as ‘Mother’, but
various methods of attainment to realize various
goals, such as material sense gratification, lib­ when they are liberated and they
eration, or love of God, cannot all attain the same
have become Śiva, they will see
result of loving service to Bhagavān. Śrī Kṛṣṇa has
explained this nicely in Bhagavad-gītā 4.11, “ye Bhavānī as their wife. Therefore
yathā māṁ prapadyante – however one renders
service to Me I reciprocate with him accordingly.”
Bhavānī in the form of Durgā cuts
Some people also say, “All letters reach the the throats of such miscreants and
”
same destination even if you post them from
different post offices. Similarly, all worshipers wears a garland of their skulls.
attain the same Supreme Lord, no matter what
demigod they worship.” But this argument is (the living entity is Śiva). If poverty-stricken
also utterly imaginary; it is born of ignorance. people are Nārāyaṇa, then what about wealthy
If the address written on different letters is the and respectable people who have performed
same, then they will all arrive at the same place, pious activities in their previous births? What
regardless of where they were posted. This is about righteous, learned and honourable people?
correct. But if letters have different addresses Why is it that they cannot be Nārāyaṇa? Those
written on them, then they will reach different who accept the notion of daridra-nārāyaṇa
destinations. Similarly, if all worshipers perform are all atheists impelled by base saṁskāras, or
the same exclusive worship of Svayam Bhagavān impressions from previous births. They have no
Śrī Kṛṣṇa, which culminates in bhakti, then relation whatsoever with pure ātmā-dharma.
they become purified and will attain Bhagavān. To this day no jīva has ever succeeded in
This sequence is shown in a beautiful way in becoming Bhagavān. The ātmā, the individual
Bhagavad-gītā. soul, and Paramātmā, the Supreme Soul, have
Nowadays we see many slogans which are separate individual natures by their very
opposed to the conclusions of scripture. The constitution. The jīvātmā is minute, subject to
authentic scriptures do not at all support ideas the control of māyā and helpless in regard to
such as ‘service to daridra-nārāyaṇa’ (God in the tasting the results of his activities. In contrast,
form of the poverty-stricken), janatā-janārdana Paramātmā is the creator, master and maintainer
(the common people are God) and jīva hi śiva of the entire universe and He is the Lord of māyā.

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Those who say that the jīva becomes Śiva

after attaining jñāna and becoming liberated
are atheists. At this stage, they call Mahādeva
Śaṅkara (Śiva) ‘Father’ and they address Bhavānī
as ‘Mother’, but when they are liberated and they
have become Śiva, they will see Bhavānī as their
wife. Therefore Bhavānī in the form of Durgā
cuts the throats of such miscreants and wears a
garland of their skulls. Evidence of this can be
found in many places in śāstra.
After hearing Śrīla Ācārya Kesarī’s brilliant
speech, some of the teachers who were present
placed a proposal before Śrī Gurudeva. They
offered to bring the main svāmījī of the Rāmakṛṣṇa
Mission Maṭha located in Velūra and investigate
this subject by means of a scriptural debate in
a special assembly. “We will call him tomorrow,”
they said. Ācārya Kesarī replied, “Once he hears
my name he will never come.” Śrīla Gurudeva
waited for three or four days for the sannyāsīs
How can these two be called one? Those who of the Rāmakṛṣṇa Mission, but it became obvious
maintain such a conception propound a vicious that they were not prepared for a scriptural
brand of folly. They are mistaken in all respects. debate at any cost.

Refutation of the sahajiyā doctrine

P   rākṛta-sahajiyās are those who under­

stand the transcendental pastimes
(aprākṛta-līlā) of the transcendental Supreme
who do this are called prākṛta-sahajiyās. While
maintaining the mood of a male within their
hearts, these people outwardly hide their male
Lord to be prākṛta, or mundane, like the affairs of bodies by keeping long hair like women, and
ordinary men and women, and who think that the wearing rings in their noses, long veils, sārīs
aprākṛta-tattva (transcendental truth) is attained or voluminous skirts, bodices, bangles on their
by material practices. One can simply express it wrists, girdles on their waists, ankle-bells on their
like this: Contrary to the instructions of Śrī Rūpa feet, golden ornaments and so on. They introduce
Gosvāmī, the transcendental preceptor of divine themselves by names like Lalitā or Viśākhā. On
mellows, they imagine themselves to be gopīs. the pretext of parakīya-bhajana, they keep
They decorate the inert, gross, material male body young women in their āśramas as maidservants
in the dress of a woman and act out performing and maintain illicit relations with them. Such is
bhajana with their fabricated gopī-bhāva. Those their anti-scriptural conduct.

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Others do not adorn their male bodies in the

dress of women but support the conception of “Externally Śrīman Mahāprabhu
those who do. With flirtatious gestures, they indis­ was male, but internally
criminately sing about the confidential loving He used to nurture the mood
play of Rāī-Kānū (Rādhā-Kṛṣṇa) in the presence of
any ordinary people in the marketplace, without of a gopī in the service of Kṛṣṇa.
considering the eligibility of their audience. They These people act in a completely
give pretentious lectures on rāsa-līlā and imitate
it. Thus these debauchees cheapen the aprākṛta- contradictory manner.
rasa for the jaḍa (material) rasa. They believe that They nurture the mood
it is absolutely necessary to keep the company
of another’s wife as an illicit paramour in order of a male within their hearts
to realize aprākṛta-rasa. Conversely, they but externally they hide it by
think that Śrī Jīva Gosvāmī and Śrīla Narottama
Ṭhākura cannot possibly be rasika, because Śrī trying to cover their outer limbs
Jīva Gosvāmī was a brahmacārī from boyhood
and Śrīla Narottama Ṭhākura never entered
with the attire of a gopī. ”
household life. Such people, also, come in the Here Śrī Caitanya Mahāprabhu is saying that
category of prākṛta-sahajiyā. in the beginning, one’s niṣṭhā, firm faith, is to
Externally Śrīman Mahāprabhu was male, be kept within the core of one’s heart, and at
but internally He used to nurture the mood of the same time one is to behave like an ordinary
a gopī in the service of Kṛṣṇa. These people person in order to sustain one’s life. Gradually,
act in a completely contradictory manner. They when one’s faith becomes mature, one’s worldly
nurture the mood of a male within their hearts activities will also come to correspond with one’s
but externally they hide it by trying to cover their bhajana; that is, they will become favourable to
outer limbs with the attire of a gopī. Śrī Caitanya bhajana. In such a condition, one should meditate
Mahāprabhu has explained that gopī-bhāva on one’s internally conceived siddha-deha which
is the dharma of the ātmā, but the prākṛta- is suitable for the service of the Divine Couple,
sahajiyās think that gopī-bhāva is the dharma and in the core of one’s heart one should mentally
of the body. serve Them (aprākṛta mānasī-sevā). By following
this procedure, at first one attains svarūpa-
antare niṣṭhā kara, bāhye loka-vyavahāra
siddhi, realization of one’s eternal spiritual
acirāt kṛṣṇa tomāya karibe uddhāra
body. Ultimately, at the stage of vastu-siddhi in
Śrī Caitanya-caritāmṛta
prakaṭa Vraja, after giving up the material body,
(Madhya-līlā 16.239)
one receives the body of a gopī corresponding to
‘mane’ nija-siddha-deha kariyā bhāvana one’s internally conceived siddha-deha.
rātri-dine kare vraje kṛṣṇera sevana In Bhakti-rasāmṛta-sindhu, in the section on
Śrī Caitanya-caritāmṛta rāgānuga-bhakti-sādhana (1.2.293–295), Śrīla
(Madhya-līlā 22.157) Rūpa Gosvāmī has said:

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kṛṣṇaṁ smaran janaṁ cāsya veil, skirt, blouse and ornaments of a woman, and
preṣṭhaṁ nija-samīhitam then perform rāgānuga-bhajana with others’
tat-tat-kathā-rataś cāsau wives. Rather, in all cases they have said that
kuryād vāsaṁ vraje sadā such behaviour is abominable and opposed to
sevā sādhaka-rūpeṇa śāstra. To establish a high ideal for practitioners
siddha-rūpeṇa cātra hi of bhakti, Śrīman Mahāprabhu rejected Choṭa
tad-bhāva-lipsunā kāryā Haridāsa. The same immaculate ideal has also
vraja-lokānusārataḥ been set by the six Gosvāmīs. In his Bhakti-
rasāmṛta-sindhu, Ujjvala-nīlamaṇi and other
śravaṇot-kīrtanādīni
writings, Śrīla Rūpa Gosvāmī has advised the
vaidha-bhakty uditāni tu
performance of sādhana-bhajana following in
yānyaṅgāni ca tānyatra
the cooling footprints of the Śrutis (the personi­
vijñeyāni manīṣibhiḥ
fied Vedas) and the sages of Daṇḍakāraṇya.
The meaning is that one should always reside in Śrī Svarūpa Dāmodara, Śrī Rāya Rāmānanda, Śrī
Vraja, continuously remembering Śrī Kṛṣṇa and Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, Śrī
those dear associates of His whom one aspires Narottama Ṭhākura, Śrī Viśvanātha Cakravartī
to follow, and one should remain absorbed in Ṭhākura and others are shining examples of such
hearing about their pastimes. If one is unable to bhajana. How pure their lives were! It is proper
reside in Vraja directly, then one should reside for pure devotees to follow such great spiritual
in Vraja by mind. On the path of spontaneous personalities.
devotion (rāgānuga), one should follow Kṛṣṇa’s Śrīla Bhaktivinoda Ṭhākura has written in
intimate beloved associates and their followers, his essay entitled The Depravity of the Sahajiyā
always remaining absorbed in their service. Doctrine : “A loathsome ideology is spreading
This should be done with the sādhaka-rūpa, the insidiously in many places in Bengal. All the
present external material body, and also in siddha- activities and conduct prescribed by this sahajiyā
rūpa, the internally conceived body suitable for doctrine are extremely corrupt and contemptible.
rendering the type of service to Śrī Kṛṣṇa for The jīva is spiritual, and its only natural dharma
which one’s heart is eager. One should eagerly is spiritual service to Kṛṣṇa. The word sahaja
desire the bhāva, the special loving mood, of those means saha-ja, i.e., that which arises along with
associates of Kṛṣṇa in Vraja whom one aspires to the ātmā. For the pure ātmā, transcendental
follow. Learned scholars who know bhakti-tattva service to Kṛṣṇa is sahaja, or natural, because it
point out that in vaidhī-bhakti one is instructed is intrinsic to the jivātmā’s constitution. However,
to observe the limbs of bhakti such as śravaṇa it is not natural for one in the state of being
and kīrtana according to one’s eligibility. These bound by inert matter. Sahajiyās cheat others
same instructions also apply in rāgānuga-bhakti. and are themselves cheated or deprived of their
Śrīman Mahāprabhu and Śrīla Rūpa Gosvāmī, pure and natural love for Kṛṣṇa by saying that the
who fulfilled Mahāprabhu’s innermost desire, mundane union of man and woman is a natural
have never instructed any male practi­tioners to and spiritual dharma. In actuality, the union of
hide their male forms and keep a braid, wear a man and woman is not a natural dharma. On

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“Bhajana is a completely
the contrary, the natural dharma of the ātmā
finds the union of the dull male and female
bodies extremely loathsome, depraved and spiritual activity. When even
inappropriate. What is called sahajiyā-dharma
the slightest mundane
nowadays is totally immoral, contrary to saintly
behaviour and opposed to śāstra. Pure Vaiṣṇavas sentiment is allowed to enter,
”
should be extremely careful in regard to this.
it becomes ruined.
That dharma in which the custom is to accept a
mantra in the left ear is in all respects a deviation. Śrī Caitanya-caritāmṛta (Antya-līlā 2.117) and
“We never find anywhere in the scriptures create a path of their own sense gratification,
instructions such as, ‘One should associate with but pure Vaiṣṇavas neglect them. Association with
a woman in order to attain Vrajendra-nandana.’ a married woman is not part of bhajana even for
On entering into madhura-rasa, the minute householders; therefore association with women
conscious jīva attains his natural condition. Then has been accepted in a regulated way that is free
there is no necessity whatsoever to associate with from sin, for conducting household life.
the inanimate material nature. Choṭa Haridāsa, “It is the opinion of pure Vaiṣṇavas that male
himself being prakṛti [female nature, that is, to sādhakas should perform bhajana and remain
be enjoyed by the Supreme Male], was rejected separate from female sādhakas. A female sādhaka
by Mahāprabhu for committing the offence of should not invite any male person to her bhajana
conversing in puruṣa-bhāva (male mood) with party. Bhajana is a completely spiritual activity.
another prakṛti. Licentious people misinterpret When even the slightest mundane sentiment is
the verse vairāgī kare prakṛti sambhāṣaṇa in allowed to enter, it becomes ruined.”

Bheka-praṇālī and siddha-praṇālī

I n recent times in Bengal and Vraja, in places

such as Rādhā-kuṇḍa and Vṛndāvana, the
custom called bheka-dhāraṇa, formal acceptance
numbers of their followers. Having adopted this
base practice, those people fall to even greater
depths of corruption and depravity.
of the cloth of the renounced order (bābājī-veśa),
and siddha-praṇālī, the process in which the (1) Bheka-dhāraṇa – the system of
spiritual master gives details of the sādhaka’s conferring bābājī-veśa
spiritual form, intrinsic mood, etc., has perverted When did the custom of bheka-dhāraṇa come
the intrinsic nature of the pure bhakti estab­ into practice? Upon investigation, we see that
lished by Śrī Caitanya Mahāprabhu and the six this custom was not current at the time of the
Gosvāmīs. Without consideration of qualification six Gosvāmīs, Śrī Kṛṣṇadāsa Kavirāja Gosvāmī,
or disqualification, these people give so-called Śrī Narottama dāsa Ṭhākura, Śrīla Viśvanātha
siddha-praṇālī and bābājī-veśa to adulterous Cakravartī and others because these personalities
fellows, debauchees and ordinary people who are were instinctively paramahaṁsas. After taking an
ignorant of śāstra and siddhānta, to increase the old dhotī from Tapana Miśra, it was natural for

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Śrī Sanātana Gosvāmī to tear it up and wear it as for them, then they are situated in the sannyāsa-
outer cloth and ḍor-kaupīna, the loin cloth worn āśrama. The sign of sannyāsa is kaupīna, the
by a paramahaṁsa. There is no mention at all loin cloth. When they have accepted ḍor-kaupīna
about giving siddha-praṇālī in this connection. and the outer garment, then they are definitely
This dress of a renunciant was adopted simply to accepted in the sannyāsa-āśrama.
indicate a firm dedication to bhajana. Similarly, “Sannyāsa is of two kinds: ordinary and
one should understand this to be the same in Vaiṣṇava. There is a vast difference between these
regard to the other Gosvāmīs. two. In ordinary sannyāsa, there is peacefulness,
In one way, this is included in the category of self-control, tolerance, renunciation, knowledge
the bhikṣuka (mendicant) āśrama, or sannyāsa, of the eternal and the temporary, and the
because paramahaṁsa mahātmās have no ambition to attain brahma. When these dharmas
definite or fixed dress. They are beyond rules, have arisen in an individual, then sannyāsa has
regulations and the distinguishing marks of been accepted. However, the presence of these
the āśramas such as sannyāsa. Since such qualities does not by itself make one eligible for
paramahaṁsas are always absorbed in bhagavat- Vaiṣṇava sannyāsa.
prema, the regulations and prohibitions of “The process for developing love (rati)
scriptures such as the Vedas are no impetus for for Bhagavān begins first of all with faith in
them. But people who are not at the paramahaṁsa subject matters related to Bhagavān. After that
stage accept Vaiṣṇava sannyāsa (according to one proceeds to sādhu-saṅga, bhajana-kriyā,
sāttvata vaiṣṇava-smṛti such as Sat-kriyā-sāra- anartha-nivṛtti, etc. When rati for Bhagavān arises
dīpikā) or according to the same regulations in the heart, the dharma known as virakti, or
they wear a white outer cloth and ḍor-kaupīna. detachment, takes shelter of the Vaiṣṇava. At that
This is for firm dedication to sādhana-bhajana, stage, the Vaiṣṇava sādhaka becomes completely
and is called bheka-dhāraṇa. The word bheka detached from the gṛhastha-āśrama. He then
is a corrupted form of the Sanskrit word veṣa. wears the kaupīna to minimize his personal
Śrīla Bhaktivinoda Ṭhākura has written an essay necessities, and maintains his life by begging. This
entitled Bheka-dhāraṇa (reprinted in Gauḍīya- is called Vaiṣṇava bheka. Those who are simple
patrikā Year 6, No. 2): and free from duplicity and who accept bheka
“Properly understood, the word bheka means for the purpose of doing bhagavad-bhajana are
the āśrama of bhikṣukas, mendicants. The name worthy to receive the respect of the whole world.
of the sannyāsa-āśrama is bhikṣu-āśrama. “This type of acceptance of bheka is of
Sannyāsīs can never associate with women in two kinds. Some sādhakas, after achieving
this life. They will sustain their lives by begging. detachment born of bhāva, accept bheka
“Here a question arises: in which āśrama from a worthy guru; and some put on ḍor-
are those Vaiṣṇavas situated who have accepted kaupīna and outer cloth themselves. In Śrīman
bheka? Our studies of śāstra and the instructions Mahāprabhu’s sampradāya, this custom of
of Mahāprabhu establish that detached Vaiṣṇavas bheka is extremely pure. Bowing my head with
are situated in the bhikṣu-āśrama. When the great faith, I repeatedly offer my obeisances to
association of women is completely forbidden such a tradition.

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“However, it is very unfortunate that these After Śrīla Viśvanātha Cakravartī Ṭhākura
days the bheka-āśrama is becoming extremely and Baladeva Vidyābhūṣaṇa, a dark age began
degraded. Eligibility is a consideration that has in Śrīman Mahāprabhu’s Gauḍīya sampradāya,
completely disappeared. Some people who want during which the current of śrī rūpānuga-
to adopt bheka, although unqualified, shave bhakti became somewhat impaired. Various
their heads, put on ḍor-kaupīna and accept kinds of speculative malpractices and opinions
bheka whimsically. opposed to śuddha-bhakti seeped into the true
“Presently some perversions have entered the conception. At that time the situation became so
system of sannyāsa: dire that the educated and cultured section of
(1) Some householder Vaiṣṇavas become society began to abhor even the name Gauḍīya
bābājīs. They shave their heads and put on Vaiṣṇavism, having witnessed the misconduct of
kaupīna. What can be more injurious than its so-called followers. In this way, the Gauḍīya
this? Their action is opposed to śāstra and Vaiṣṇava sampradāya became distanced from
to the interests of society. If they are actually the intelligentsia and respected society. At
detached from material life, then they may that time, the Seventh Gosvāmī Saccidānanda
accept bheka in the genuine manner of Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta
renunciation. Otherwise they will disgrace Sarasvatī appeared.
vaiṣṇava-dharma and in the next life they These two personalities brought about a
will also have to taste the fruit of doing so. revolutionary transformation in the Gauḍīya
(2) There is a terrible and disastrous custom Vaiṣṇava sampradāya and restored its lost
among bābājīs of keeping maidservants in dignity. The entire credit for whatever diffusion
their āśramas. In some āśramas, a bābājī of Śrīman Mahāprabhu’s nāma-saṅkīrtana
may even keep his former wife as his maid­ and śuddha-bhakti has taken place among the
servant. These people associate with women learned and respectable sector of society goes
on the pretext of serving God and the sādhus. to these two mahāpuruṣas and their followers,
(3) Bābājīs who are actually renounced com­ not only in India but also throughout the world.
pletely reject lust for women, wealth, eatables They established Gauḍīya Maṭhas and preaching
and so on. Nowadays, common people are centres for śuddha-bhakti everywhere, and they
losing faith in Vaiṣṇavism, because they see published the literatures of śuddha-bhakti along
supposedly renounced people indulging with magazines and journals in all of the major
their selfish desires. The essence of the languages of the world. Thus in a very short time
matter is that those who accept the symbols they revolutionized the Gauḍīya Vaiṣṇava society.
of renunciation without having developed After the disappearance of jagad-guru Śrīla
genuine detachment which arises from rati, Prabhupāda, improper practices again began
love of Bhagavān, are a disturbance in society to appear openly in all the prominent places of
and a disgrace to vaiṣṇava-dharma. Their Śrī Vraja-maṇḍala, Gauḍa-maṇḍala and Kṣetra-
own downfall and the defamation of vaiṣṇava- maṇḍala. These groups of bābājīs began to make
dharma are both guaranteed, having accepted allegations against Śrīla Prabhupāda and the
bheka before they are qualified to do so.” pure Vaiṣṇavas under his shelter. They said that

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Vaiṣṇavas of the Gauḍīya Maṭha are simply jñānīs inconvenience of vaidhī-bhakti.” These people’s
ignorant of rasa-tattva, and that their acceptance conception is exactly like thinking that a fruit will
of saffron cloth and sannyāsa is not a properly grow from a leaf before the appearance of a flower.
established procedure. Our most worshipful About fifty-five years ago, we were performing
Śrīla Gurudeva refuted these accusations with Vraja-maṇḍala parikramā with our most worship­
scriptural evidence and powerful arguments and ful Śrīla Gurudeva. Approximately four hundred
preached śuddha-bhakti everywhere. For this pilgrims attending the parikramā were staying in
purpose he had the essays previously written a large dharmaśālā in Mathurā. Gurudeva had
by Śrīla Bhaktivinoda Ṭhākura and jagad-guru organized a big feast there, to which all the local
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda sādhus, saints and Vaiṣṇavas had been invited.
published again in his Śrī Gauḍīya-patrikā and Bābājīs, who had accepted bheka, also assembled
Śrī Bhāgavata-patrikā. He published Sahajiyā- there in very large numbers. When they came
dalana (Destroying the Sahajiyā Theory), and to meet with Śrīla Gurudeva, he became very
also argued these points in huge assemblies in curious and asked them, “What is the aim and
many places in Vraja-maṇḍala, Gauḍa-maṇḍala object of your kṛṣṇa-bhajana?” They were taken
and Kṣetra-maṇḍala. As a result, the opposition aback when they heard this question, but after
party made a case to prosecute him in a court of thinking about it they answered, “By performing
law for loss of reputation. However, in the end they kṛṣṇa-bhajana we will attain liberation and merge
had to beg forgiveness in the same courtroom. into Kṛṣṇa.” When Gurujī heard their answer, he
became very sad. On questioning them further,
(2) Siddha-praṇālī he found that women were also staying in their
Siddha-praṇālī is very much misused nowadays in āśramas as maidservants. From that day on, he
certain places in Vraja-maṇḍala, Gauḍa-maṇḍala vowed to reform these malpractices which had
and Kṣetra-maṇḍala. Sometimes, a man whose wife spread in the Gauḍīya Vaiṣṇava society. I have
passes away is abused and even driven from his indicated this before. In spite of being busy in
home. Although he is bereft of tattva-jñāna and preaching śuddha-bhakti throughout his life, he
unaware of vaidhī-bhakti-sādhana, he has his head never forgot this matter. A great deal of credit for
shaved in the middle of the night, puts on kaupīna the improvement and reform of this situation goes
and quickly takes siddha-praṇālī. These days, to this mahāpuruṣa. Here I am presenting what­
siddha-praṇālī can be obtained very easily with the ever views I have heard from him on this subject.
donation of half a rupee. Just before the mantra is Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu
given, a financial contract takes place. Those giving 1.4.15–16) has defined the following sequence
the siddha-praṇālī mantra think, “There can be no which we have to follow in order to enter into the
auspiciousness for sādhakas until they receive realm of bhakti :
siddha-praṇālī. There is no necessity for vaidhī-
ādau śraddhā tataḥ sādhu-
bhakti-sādhana, tattva-jñāna or anartha-nivṛtti.
saṅgo ’tha bhajana-kriyā
The rāgānuga-bhakta should obtain siddha-
tato ’nartha-nivṛttiḥ syāt
praṇālī before he goes through anartha-nivṛtti.
tato niṣṭhā rucis tataḥ
In that way he can avoid getting caught in the

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athāsaktis tato bhāvas If by good fortune a jīva develops śraddhā, he

tataḥ premābhyudañcati begins to associate with sādhus, and in that
sādhakānām ayaṁ premṇaḥ company he engages in hearing and chanting.
prādurbhāve bhavet kramaḥ By following sādhana-bhakti he becomes
free from all anarthas and advances with firm
Bhakti flees very far away when the sādhaka
faith (niṣṭhā), by which ruci (taste) awakens
transgresses this sequence. Therefore, it is
for śravaṇa, kīrtana and so on. After ruci,
absolutely essential to execute the first limb
then āsakti (deep attachment) arises, and from
of sādhana-bhakti, namely, vaidhī-bhakti, or
abundant āsakti the seed of prīti (affection) for
regulative devotional service, in order to enter
Kṛṣṇa is born in the heart. When that emotion
the realm of prema. Vaidhī-bhakti is not directly
intensifies, it is called prema. This prema is
the cause of attaining kṛṣṇa-prema. Still, it is
life’s ultimate goal and the abode of all joy.
necessary to observe the appropriate limbs
of vaidhī-bhakti in order to enter into rāga- It is quite impossible for one who trans­
mārga. Vaidhī-bhakti is established on the gresses this sequence to enter the realm of bhakti.
steadfast foundation of scriptural evidence and Thus, those who want to enter this domain while
it is endowed with powerful codes of correct neglecting the limbs of vaidhī-sādhana-bhakti
behaviour. Moreover, there is no particular are in all respects unrestrained and outside the
difference between the observance of the limbs conclusions of śāstra. They have no relation at all
of rāgānuga-sādhana-bhakti and vaidhī- with pure bhakti. Śrīla Bhaktivinoda Ṭhākura has
bhakti. The difference is only in devotion to the also expressed the same opinion: “vidhi-mārga-
observance. Thus the limbs of vaidhī-bhakti- rata-jane svādhīnatā-ratna-dāne / rāga-mārga
sādhana cannot be neglected entirely. When Śrī karāna praveśa – Śrī Kṛṣṇa bestows the jewel of
Caitanya Mahāprabhu instructed Śrī Sanātana independence upon those who are devoted to
Gosvāmī on the subject of prayojana-tattva, the regulative path, thus allowing them entrance
which is kṛṣṇa-prema, He said: into rāga-mārga, the path of spontaneous loving
kona bhagye kona jīvera ‘śraddhā’ yadi haya service.”
tabe sei jīva ‘sādhu-saṅga’ karaya By considering the gradations of the object
of attainment (sādhya-vastu) we find that the
sādhu-saṅga haite haya ‘sravaṇa-kīrtana’
prema of Śrīmatī Rādhā for Kṛṣṇa is the crest
sādhana-bhaktye haya ‘sarvānartha-nivartana’
jewel. Furthermore, Śrī Caitanya Mahāprabhu has
anartha-nivṛtti haile bhakti ‘niṣṭhā’ haya explained that the sādhya for the living entities is
niṣṭhā haite śravaṇādye ‘ruci’ upajaya service to Śrīmatī Rādhikā (rādhā-dāsya) imbued
ruci haite bhakti haya ‘āsakti’ pracura with parakīya-bhāva. In order to obtain that
āsakti haite citte janme kṛṣṇe prity-aṅkura sādhya-vastu, one must perform sādhana.
sei ‘rati’ gāḍha haile dhare ‘prema’-nāma ‘sādhya-vastu’ ‘sādhana’-vinā keha nāhi pāya
sei premā—‘prayojana’ sarvānanda-dhāma kṛpā kari’ kaha, rāya, pābāra upāya
Śrī Caitanya-caritāmṛta Śrī Caitanya-caritāmṛta
(Madhya-līlā 23.9–13) (Madhya-līlā 8.197)

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The goal of life (sādhya-vastu) cannot be and in the mood of the sakhīs. For this reason,
achieved unless one accepts the appropriate Śrīla Rūpa Gosvāmī has given this instruction in
process (sādhana). Now, being merciful his Bhakti-rasāmṛta-sindhu (1.2.293–295) in the
upon Me, please explain that means by section on śrī rāgānuga-bhakti-sādhana:
which this goal can be attained.
kṛṣṇaṁ smaran janaṁ cāsya
Śrī Rāya Rāmānanda replied: preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau
rādhā-kṛṣṇera līlā ei ati gūḍhatara
kuryād vāsaṁ vraje sadā
dāsya-vātsalyādi-bhāve nā haya gocara
sabe eka sakhī-gaṇera ihāṅ ādhikāra sevā sādhaka-rūpeṇa
sakhī haite haya ei līlāra vistāra siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
sakhī binā ei līlā puṣṭa nāhi haya
vraja-lokānusārataḥ
sakhī līlā vistāriyā, sakhī āsvādaya
sakhī binā ei līlāya anyera nāhi gati śravaṇot-kīrtanādīni
sakhī-bhāve ye tāṅre kare anugati vaidha-bhakty uditāni tu
yānyaṅgāni ca tānyatra
rādhā-kṛṣṇa-kuñjasevā sādhya sei pāya
vijñeyāni manīṣibhiḥ
sei sādhya pāite āra nāhika upāya
Here, Śrīla Rūpa Gosvāmī has mentioned two
Śrī Caitanya-caritāmṛta
(Madhya-līlā 8. 201–205) types of sādhana in rāgānuga-bhakti sevā:

sevā sādhaka-rūpeṇa
ataeva gopī-bhāva kari’ aṅgīkāra
siddha-rūpeṇa cātra hi
rātri-dina cinte rādhā-kṛṣṇera vihāra
tad-bhāva-lipsunā kāryā
siddha-dehe cinti’ kare tāhāṅñi sevana vraja-lokānusārataḥ
sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa
When there is lobha, or greed, for rāgātmika-
Śrī Caitanya-caritāmṛta
bhakti, rāgānuga-bhakti is executed in two ways:
(Madhya-līlā 8.228–229)
in the external body in which one is presently
The gist of the matter is that Rādhā-Kṛṣṇa’s situated (sādhaka-rūpa), and in the perfected
love-laden līlā is so confidential and so full of spiritual form (siddha-rūpa). Eagerly desiring to
mysteries that it is imperceptible, even for those attain rati for Kṛṣṇa or the ecstatic sentiments
in dāsya- and vātsalya-bhāva. Only the sakhīs of one’s chosen companions of Kṛṣṇa, one
are eligible for this. Therefore, no one can attain must follow the associates of Rādhā and Kṛṣṇa
the service of Śrīmatī Rādhikā or the kuñja-sevā in Vraja, such as Lalitā, Viśākhā, Rūpa Mañjarī
of Śrī Rādhā-Kṛṣṇa Yugala by sādhana without and their followers, such as Śrī Rūpa Gosvāmī
following in the wake of the sakhīs. Thus the only and Sanātana Gosvāmī. One must render bodily
means of attaining this supreme goal is meditation service with the sādhaka-rūpa following the great
on Rādhā-Kṛṣṇa’s pastimes throughout the day authorities residing in Vraja, such as Śrī Rūpa and
and night by the internally conceived siddha-deha Śrī Sanātana. And with the siddha-rūpa one must

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

render mānasī-sevā following the Vrajavāsīs such At the time of death, the saintly King Bhārata was
as Śrī Rūpa Mañjarī. The meaning of this verse immersed in thinking about a baby deer, and
(sevā sādhaka-rūpeṇa) has been explained in Śrī therefore he attained the body of a deer, so what
Caitanya-caritāmṛta (Madhya-līlā 22.156–157): doubt is there about attaining a body suitable for
rendering to the Divine Couple the service on
bāhya, antara,—ihāra dui ta’ sādhana
which one constantly reflected in one’s internally
‘bāhye’ sādhaka-dehe kare śravaṇa-kīrtana
conceived siddha-deha?
‘mane’ nija-siddha-deha kariyā bhāvana In relation to the siddha-deha it has been said
rātri-dine kare vraje kṛṣṇera sevana in the Śrī Sanatkumāra-saṁhitā (184, 186):
This rāgānuga-bhakti is performed in two ātmānaṁ cintayet tatra
ways: externally and internally. Externally, tāsāṁ madhye manoramām
in the sādhaka body, the devotee engages rūpa-yauvana-sampannāṁ
in hearing and chanting. In his mind, in his kiśorīṁ pramadākṛtim
internally conceived, perfected spiritual
rādhikānucarīṁ nityaṁ
body, he serves Kṛṣṇa in Vraja day and night.
tat-sevana-parāyaṇām
Thus rāgānuga-bhakti sādhakas should in kṛṣṇād apy adhikaṁ prema
all respects practise bhāva-sambandhi-sādhana rādhikāyāṁ prakurvatīm
such as śravaṇa, kīrtana, service to Tulasī,
(Sadāśiva is explaining to Nāradajī about the
wearing tilaka, observing vows beginning with
siddha-deha suitable for rendering service
Śrī Ekādaśī and Janmāṣṭamī, and so on, for all
to the Divine Couple.) “O Nārada, meditate in
these activities nourish one’s intrinsic desired
this way upon your own svarūpa among Śrī
bhāva. Simultaneously, one must also render
Kṛṣṇa’s beloved associates who take pride
service to Rādhā-Kṛṣṇa in Vraja, meditating on
in being His paramours in the aprākṛta
one’s siddha-deha in the heart. The body of a
Vṛndāvana-dhāma. ‘I am a most beautiful
gopī which is suitable for rendering service to
and supremely blissful kiśorī, an adolescent
Rādhā-Govinda is called siddha-deha. When
girl, endowed with youthful beauty. I am
bhajana is mature, the jīva gives up his inert
an eternal maidservant of Śrīmatī Rādhikā.
material body, and attains the body of a gopī
Having arranged for Śrī Kṛṣṇa’s dear-most
corresponding to his eternal intrinsic nature.
sweetheart, Śrīmatī Rādhikā, to meet with
In Śrī Prema-bhakti-candrikā Śrīla
Him, I will always strive for Their happiness.
Narottama Ṭhākura has said: “sādhane bhābiba
Remaining forever engaged in the service of
jāhā siddha-dehe pāba tāhā, rāga pathera ei se
the Divine Couple‚ may I maintain more love
upāya – whatever subject is constantly meditated
for Śrīmatī than for Kṛṣṇa.’ ”
upon at the time of performing sādhana, that
same subject is the prominent meditation at the We should note here that the descriptions of
time of death and it engrosses the heart.” One’s the siddha-deha that śāstra and the mahājanas
destination at the time of death will correspond have given are for sādhakas of a particular level.
exactly to the subject one remembers at that time. Any mention of the siddha-deha is always in the

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context of rāgānuga-bhakti. Specifically, such by the practice of bhajana, then the sādhaka
instructions are intended for those very fortunate attains factual experience of his own svarūpa.
sādhakas in whose hearts lobha, a genuine greed, This is called meditation on one’s siddha-deha,
to attain rāgātmika-bhakti, has already arisen or the acceptance of Vaiṣṇava bheka. One who
due to impressions (saṁskāras) from this life and achieves this, being of simple heart, is worshipful
previous lives. for the whole world.
There is a further matter to consider. It is one There are two types of acceptance of bheka. A
thing to understand the excellence of a particular sādhaka may receive bheka from a suitable guru.
rasa by the description given in śāstra. It is Alternatively, when genuine vairāgya arises as
another thing altogether to have greed (lobha) mentioned previously, he may accept bheka from
for that rasa. When someone has lobha for a himself. Haridāsa Ṭhākura, the six Gosvāmīs,
particular rasa, that sādhaka will exhibit its Lokanātha Gosvāmī and others are examples of
symptoms. Such a greed arises in the stage of the practice of accepting bheka from oneself.
ruci, and this marks the beginning of the practice This is also how Śrīla Bhaktisiddhānta Sarasvatī
of rāgānuga-bhakti. It is understood from this Ṭhākura accepted sannyāsa-veśa after the
that nāmāparādha, sevāparādha and various disappearance of Śrīla Gaura-kiśora dāsa Bābājī,
other anarthas of such a sādhaka have, for from whom he had received dīkṣā-mantras. We
the most part, been eradicated by now. He has see from these examples that acceptance of bheka
already controlled the six urges mentioned by in this way is fully in agreement with śāstra.
Śrīla Rūpa Gosvāmī in Śrī Upadeśāmṛta (Verse Śrī Rāmānujācārya also conferred tridaṇḍi-
1); he is virtually free from the six faults (Verse sannyāsa upon himself after the disappearance
2); he is endowed with the six qualities beginning of his guru, Śrīla Yamunācārya.
with enthusiasm and confidence (Verse 3); In any case, the meditation on one’s siddha-
having recognized the three types of Vaiṣṇavas, deha depends on the mercy of guru. The guru or
he is expert in behaving appropriately with them śikṣā-guru who is established in the principles
(Verse 5); and he has also become established in of transcendental mellows (rasa-vicāra) and
the purport of Verse 8, tan-nāma-rūpa-caritādi. who is self-realized will indicate the details of
In other words, he conducts himself according to the sādhaka’s perfected form. Otherwise, if the
this verse. sādhaka changes the order of the sequence
In this stage the sādhaka goes on performing described earlier, he cannot attain perfection. On
bhajana, and when he crosses the stage of ruci and the contrary, his bhakti may become completely
enters āsakti, then a semblance of the symptoms ruined and the conceptions of the sampradāya
related by Śrī Rūpa Gosvāmī in the verse kṣāntir- will also become corrupted. We see this going on
avyartha-kālatvam will be observed in him. In the everywhere nowadays.
stage of āsakti, a semblance (ābhāsa) of the rati Some ignorant people say that there is no
that arises at the stage of bhāva will appear, and siddha-praṇālī in the Gauḍīya Maṭha. This vi­
in order to manifest that rati fully, the sādhaka cious propaganda is erroneous in all respects. In
will perform bhajana, meditating on his siddha- the authentic texts written by Śrīla Gopāla Bhaṭṭa
deha. When this ratyābhāsa transforms into rati Gosvāmī entitled Sat-kriyā-sāra-dīpikā and

327
Saṁskāra-dīpikā, which is a supplement to Hari- śrī rūpa mañjarī prabhṛtira sama
bhakti-vilāsa, there is an account of the tridaṇḍi- yugala sevāya āśā
sannyāsa-saṁskāra. The original manuscript avaśya se-rūpa sevā pāba āmi
handwritten by Śrī Gopāla Bhaṭṭa Gosvāmī is parākāṣṭhā suviśvāsa
protected even today in the Royal Library of
kabe vā e dāsī saṁsiddhi labhibe
Jaipura, and the gosvāmīs of Śrī Rādhā-Ramaṇa
rādhā-kuṇḍe vāsa kari’
still have an old copy of it. Therefore, Sat-kriyā-
rādhā-kṛṣṇa-sevā satata karibe
sāra-dīpikā and Saṁskāra-dīpikā are accepted
pūrva smṛti parihari’
as authoritative evidence, and according to them,
the conferring of tridaṇḍi-sannyāsa-veśa by My complexion is like a flash of lightning
Gauḍīya Vaiṣṇavas is bona fide. In this sannyāsa- and my dress is bedecked with twinkling
saṁskāra, ḍor-kaupīna, bahir-vāsa and the stars. My name is Kamala Mañjarī and I
sannyāsa-mantra for taking shelter of gopī- am eternally twelve-and-a-half years old.
bhāva are given. The ekādaśa-bhāva (eleven My home is Svānanda-sukhada-kuñja. My
aspects of gopī identity), namely, sambandha, service is to supply camphor to the Divine
vayaḥ, nāma, rūpa, yūtha, veśa, ājñā, vāsa, sevā, Couple. I serve in Lalitā’s group (gaṇa) and
parākāṣṭā-śvāsa and pālya-dāsī-bhāva, are Śrī Rādhā is my group leader (yūtheśvarī ).
contained within this gopī-bhāva. The identity of My Svāminī’s beloved, the son of Nanda
the siddha-deha is determined by the instructions Mahārāja, is the treasure of my life. I aspire
of śrī guru in accordance with the ruci (taste) of to serve the Divine Couple like Rūpa Mañjarī
the sādhaka. One’s own eleven identifications and others, and I am confident that I will
(ekādaśa-bhāva) given by guru is called siddha- surely attain this service. This is my highest
praṇālī. As the sādhaka goes on performing this aspiration. Oh, when will this maidservant
type of sādhana, the perfection of his svarūpa attain complete perfection and, residing at
takes place along with the attainment of śuddha- Śrī Rādhā-kuṇḍa, serve Śrī Śrī Rādhā-Kṛṣṇa,
rati in his heart. having completely forgotten my past?
Śrīla Bhaktivinoda Ṭhākura has described his
In conclusion, whatever custom of accepting
eternal spiritual form in one of his songs (Gīta-
bheka is seen among bābājīs is not a fifth āśrama,
mālā, Chapter 5, Song 8):
rather it is a second form of the fourth āśrama,
varaṇe taḍit vāsa tārāvalī namely the sannyāsa-āśrama. Y
kamala mañjarī nāma
sāḍhe bāra varṣa vayasa satata
svānanda-sukhada-dhāma

karpūra-sevā lalitāra gaṇa

rādhā yūtheśvarī hana
mameśvarī-nātha śrī nanda-nandana
āmāra parāṇa dhana

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 Part Seven:
Śrīla Gurudeva & Vaiṣṇava Literature
P    aramārādhyatama Śrīla Gurudeva was
endowed with the opulence of being
exceptionally brilliant in all spheres. No one could
thoughts and feelings, and it was a natural part
of his life to compose Vaiṣṇava texts presenting
fresh philosophical conclusions and realizations.
equal him in organizing an ideal society, and at He enriched the treasure house of Gauḍīya
the same time he was also uniquely attached to Vaiṣṇava literature, not only by publishing the
transcendental knowledge. He was a mature and authentic compositions of previous ācāryas, but
profound scholar of philosophy, rasika and also also by personally composing new books, articles,
a poet. It is very rare to find a person who is so essays, prayers and poems which were full of
extremely talented in such diverse fields. He had siddhānta. We will herein present an appreciation
the gift of astonishing everyone with his ever-fresh of a few of his prayers, essays and sweet poems.

‘The Life History of Māyāvāda, or the Victory of Vaiṣṇavism’

P    aramārādhya Śrīla Ācārya Kesarī con­

sidered that pure bhakti cannot be
propagated completely as long as the concep­
himself with the physical body, to consider the
objects connected with the body to be his own,
and to accept the shelter of māyāvāda.
tion of māyāvāda exists in the world. It is Māyāvāda states that brahma is an
therefore most essential to uproot māyāvāda. undifferentiated, or homogeneous, spirit that is
For this reason he composed a book entitled devoid of any potency or attributes. From this
The Life History of Māyāvāda, or the Victory point of view, then, a distinct māyā potency with
of Vaiṣṇavism. Here is a brief account of the the characteristic function of creating illusion
essence of this book. cannot exist. However, māyāvādīs also assert
that the jīva is actually brahma, and that the
(1) What is māyāvāda? apparent existence of the living entity separate
The word māyā – generally indicating the potency from brahma is simply an illusion that is created
of inert matter (jaḍa-śakti ) or the potency of by the influence of māyā, or avidyā. As long as
nescience (avidyā-śakti ) – is the shadow of the māyā exists, the jīva will exist. In this respect,
internal potency (svarūpa-śakti ) of the Supreme māyāvādīs consider that the māyā potency does
Truth. She [māyā] is the authority who presides exist. According to the māyāvāda doctrine, then,
over the material world. It is this very potency that māyā (ignorance or illusion) has the specific,
leads a materially bound living entity to identify distinguishing characteristic of being neither

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

existing (sat) nor non-existing (asat), and is

[Lord Viṣṇu said to Śiva,] O Śiva, make people
therefore inexpressible (sat-asat-vilakṣaṇa
in general averse to Me by concocting your
anirvacanīya). People who hold this deceptive
own version of scripture and thus hiding My
opinion are māyāvādīs, or impersonalists.
glories. In this way, the world’s population
According to the māyāvāda conception, Īśvara,
bereft of spiritual knowledge will increase.
like the jīva, is also in the clutches of māyā.
However, the difference between Īśvara and the Vaiṣṇava ācāryas such as Śrī Rāmānuja
living entity is that the jīvas are forced to accept Ācārya, Śrī Madhva Ācārya, Śrī Jīva Gosvāmī, Śrī
the fruits of their actions, whereas Īśvara covered Vallabha Ācārya, Śrī Kṛṣṇadāsa Kavirāja Gosvāmī
by māyā does not. Vaiṣṇava ācāryas have pointed and Śrī Baladeva Vidyābhūṣaṇa have pointed out
out that this idea is contrary both to śāstra and that Śaṅkara Ācārya is a hidden Buddhist and that
to logic. his doctrine is covered Buddhism. Some scholars
The author of Vedānta-sūtra, the omniscient of the Śaṅkara sampradāya think that Vaiṣṇavas
Śrī Kṛṣṇa Dvaipāyana Vedavyāsa, who divided only say this out of envy, but in this they are
the Vedas, has declared in his Padma Purāṇa that mistaken. Many scholars who are not Vaiṣṇavas
māyāvāda is false and against the Vedas: have also accepted that Śaṅkara nurtured the
flow of the Buddhist conception. These scholars
māyāvādam asat-śāstraṁ
include Vijñāna Bhikṣu, who was a prominent
pracchannaṁ bauddham ucyate
scholar of Sāṅkhya philosophy; learned yogīs of
Māyāvāda is a concocted doctrine and is the Patañjalī doctrine; and even Buddhist scholars.
known as Buddhism in disguise. Now we will show the similarities between the
views of Ācārya Śaṅkara and Buddha.
vedārthavan mahā-śāstraṁ
māyāvādam avaidikam (2) Is this world false?
mayaiva vihitaṁ devi!
Buddha stated that the world is śūnya-tattva,
jagatāṁ nāśa-kāraṇāt
void or non-existent, in all the three phases of
Māyāvāda, though given a facade of great time – the beginning, middle and end. By this, the
importance and claiming itself to be derived world’s falsehood in the three phases of time is
from the Vedas, is in truth a non-Vedic ascertained.
theory. O goddess, it is I who has propagated Ācārya Śaṅkara also taught that the cause
this concocted theory, which will become of the world is a principle called avidyā, or
the cause of the world’s destruction. ignorance, which is devoid of past, present and
future. This principle of ignorance is inexpress­ible
svāgamaiḥ kalpitais tvaṁ ca
due to its special characteristic of being neither
janān mad-vimukhān kuru
existent nor non-existent. “Brahma satyaṁ jagan
māṁ ca gopaya yena
mithyā – brahma is real and the world is false.”
syāt sṛṣṭir eṣottarottarā
“Nidrā mohāt svapnavat tan na satyaṁ
Padma Purāṇa śuddhaḥ pūrṇo nitya ekaḥ śivo ’ham – The
(Uttara-khaṇḍa 71.107) universe is not true, it is non-existent and false

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 Part
seven
His Life and Teachings

Buddha Ācārya Śaṅkara

“It is clear that Buddha’s śūnya (3) The means of liberation

and Ācārya Śaṅkara’s dream-like Many scriptures of the Mahāyāna branch of
Buddhism have said that the only means of
mithyā (falsehood) are both achieving liberation is prajñā-pāramitā, or ‘the
one and the same. Only the perfection of wisdom’. Buddhism teaches that
one should understand that this whole world is
terminology is different. ” a source of grief and is full of sorrows, and to
attain complete relief from this suffering, one
like a dream. The universe only seems real while should try to obtain tattva-jñāna. The name of
we are asleep in a dream state; in reality it does this tattva-jñāna is prajñā-pāramitā.
not exist” (Ātma-pañcaka 3). Ācārya Śaṅkara also says that, although the
It is clear that Buddha’s śūnya and Ācārya world is false, it is still the source of suffering,
Śaṅkara’s dream-like mithyā (falsehood) are and is filled with intense misery. The condition of
both one and the same. Only the terminology is complete freedom from the grief of this distress­
different. There is no difference between Buddha’s ful world is called mokṣa, or liberation. The
trikāla-śūnyatva, voidism in the three phases cause of this liberation from material existence
of time, and Ācārya Śaṅkara’s inexpressible is knowledge of the oneness of brahma and jīva,
principle of existence and non-existence. and of brahma and this illusory existence. This

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knowledge is tattva-jñāna, and without it one can­ Is there a distinction between the viewer,
not attain the perfection of oneness. Tattva-jñāna, vision and the object of vision in relation to
or brahma-jñāna (knowledge of brahma), is the the immutable, formless substance devoid
only cause of the complete annihilation of avidyā. of attributes? (In other words, there is no
When we examine both opinions, we see that distinction.)
Buddha’s prajñā (wisdom) and Ācārya Śaṅkara’s
brahma-jñāna are identical; there is no real differ­ nityo ’haṁ nirvadyo ’haṁ
ence between them at all. We can verify this with the nirākāro ’ham akṣaraḥ
observation that Ācārya Śaṅkara, having quoted paramānanda rūpo ’ham
the mantra ‘prajñānaṁ brahma’ from Aitareya aham evāham avyayaḥ
Upaniṣad (3.3), has consistently supported the Brahma-nāmāvalī-mālā (4)
opinion of the Mahāyāna branch of Buddhism I am eternal, flawless, formless, imperishable,
with regard to prajñā-pāramitā. In this way, Ācārya supremely blissful and inexhaustible.
Śaṅkara has propagated tattva-jñāna (brahma-
jīva aikyavāda, or the theory that brahma and In the book Amara-koṣa, Buddha has been
the jīva are one), by following in the footsteps of called an advaya-vādī, non-dualist. The followers
Buddha’s doctrine, prajñā, or prajñā-pāramitā. of Śaṅkara Ācārya also introduce themselves as
There is no difference between Buddha’s kevalādvaita-vādīs, pure non-dualists, so there
śūnya and Śaṅkara’s brahma. In the nineteenth is agreement between the two on this point as
verse of the Buddhists’ Prajñā-pāramitā-sūtra, well. Readers can judge for themselves whether
in relation to supreme liberation in the form of or not there is any difference of opinion between
śūnya-tattva, it has been written: śaktaḥ kastvām Śaṅkara and Buddha.
iha stotuṁ nirṇimittāṁ nirañjanām / sarva-vāg Although there is no specific difference
viṣayātītāṁ yā tvaṁ kvacidaniśritā. It is clear between advaya-vāda and advaita-vāda, Ācārya
from this verse that śūnya-tattva is untainted, Śaṅkara still named his doctrine advaita-vāda
causeless, unborn, non-existent, without any and not advaya-vāda (Buddhism). Why did he
support and inexpressible through speech. It is conceal this truth when he was fully aware in
unimpeded, imperishable and also immeasurable. the core of his heart that he was a Buddhist?
These are the specific symptoms of śūnya-tattva. The reason for this was not a philosophical
Śaṅkara, for his part, states that brahma is spotless difference. The real cause was the order of
and formless and without variety, potency and his worshipful Lord, Śrī Bhagavān. Śaṅkaraḥ
distinct qualities. It is clear, then, that there is no śaṅkaraḥ sākśāt. Ācārya Śaṅkara is the direct
difference between Śaṅkara’s brahma-tattva and incarnation of Śaṅkara, who is the most exalted
Buddha’s śūnya-tattva. Śaṅkara Ācārya himself Vaiṣṇava and dear devotee of the Lord. Indeed,
has actually referred to brahma as śūnya. Śaṅkara is regarded as the guru of the Vaiṣṇavas.
At the time when Ācārya Śaṅkara made his
draṣṭṛ-darśana-dṛśyādi bhāva-śūnyaika vastuni appearance in India, the general mass of people
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ were deviating from the principles of varṇāśrama
Viveka-cūḍāmaṇi (402) because of the influence of the Buddhist śūnya-

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“ He transformed śūnya-vāda into (4) The history of māyāvāda

brahma-vāda and re-established Śrīla Ācārya Kesarī researched the history of
the honour and authority of the impersonalism from Satya-yuga to the present
age of Kali, and has given us a bird’s-eye view
Vedas. .... Establishing the false of māyāvāda. Scholars of philosophy have
doctrine of brahma-vāda on the concluded that Ācārya Śaṅkara’s nirviśeṣa
kevalādvaita-vāda, non-variegated exclusive
foundation of Vedic authority was monism, is not the same as the advaita-vāda which
only a temporary achievement. was current prior to his time. On the contrary, the
advaita-vāda prior to Ācārya Śaṅkara is Vedic, for
Later, Śrī Rāmānuja Ācārya, we find it described in the Vedas and Upaniṣads.
Śrī Madhva and other Vaiṣṇava The Vedic literature states that the Supreme Truth
ācāryas erected the palace of as defined by the Upaniṣads (aupaniṣadika
brahma) is neither without potency nor devoid
Vaiṣṇavism on the foundation of of transcendental attributes. They also state that
Śaṅkara Ācārya’s brahma-vāda. ” the world is perishable but not false. Śukadeva
Gosvāmī and the four Kumāras, led by Sanaka
vāda. Even the brahminical class of men were and Sanātana, were fixed in meditation on this
rejecting Vedic dharma in favour of Buddhism. nirguṇa-brahma (the Supreme Truth devoid
At that time, Lord Śaṅkara incarnated as Śaṅkara of qualities). However, this brahma was not
Ācārya, who was endowed with extraordinary an inexpressible principle with the special
powers. He transformed śūnya-vāda into characteristic of being both existent and non-
brahma-vāda and re-established the honour and existent. Later, by the mercy of pure Vaiṣṇavas,
authority of the Vedas. India will remain eternally they were established in pure bhakti.
indebted to Śrī Śaṅkara Ācārya for accom­plishing The jñāna-yoga of the four Kumāras was
this extraordinary task. Establishing the false somewhat unfavourable to pure bhakti, so their
doctrine of brahma-vāda on the foundation of father Brahmā pleaded with Śrī Bhagavān, who
Vedic authority was only a temporary achievement. advented in the form of a swan and instructed
Later, Śrī Rāmānuja Ācārya, Śrī Madhva and them in the process of bhakti-yoga. This
other Vaiṣṇava ācāryas erected the palace of narration is found in the Seventh Canto of
Vaiṣṇavism on the foundation of Śaṅkara Ācārya’s Śrīmad-Bhāgavatam. Śrī Śukadeva Gosvāmī,
brahma-vāda. We have already mentioned an adherent of the unqualified Supreme
Bhagavān’s orders to Śrī Śaṅkara. Bhagavān Truth, entered into the realm of pure bhakti
Viṣṇu said to Śrī Rudra (Padma Purāṇa): “māṁ ca by the mercy of Śrī Vedavyāsa, an empowered
gopaya yena syāt sṛṣṭir eṣottarottarā – cover Me incarnation of Bhagavān (a śaktyāveśa-
in such a way that people will take more interest avatāra). Śrī Śukadeva Gosvāmī has himself
in advancing material civilization just to propagate admitted this fact in the First Canto of Śrīmad-
a population bereft of spiritual knowledge.” Bhāgavatam.

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“There are many such

(5) Advaita-vāda in Satya-yuga
In his commentary on Brahma-sūtra 3.2.17, Śrī
Śaṅkara Ācārya has accepted as evidence the examples in the history of
dialogue between Bādhva and Vāskali. Bādhva was impersonalism in different yugas.
the guru of Vāskali, who was a famous advaita-
vādī during Satya-yuga. Vāskali was the son All the great demons were either
of Anuhlāda, who was a son of Hiraṇyakaśipu; advaita-vādīs or māyāvādīs.
Vāskali, like Hiraṇyakaśipu, was by nature a
ferocious demon. There are many such examples This proves that the impersonal
in the history of impersonalism in different yugas. conception is especially honoured
”
All the great demons were either advaita-vādīs
or māyāvādīs. This proves that the impersonal in the dynasty of demons.
conception is especially honoured in the dynasty of
demons. Impartial and soft-hearted sages who took
to advaita-vāda were saved from the devouring rescued him. Vaśiṣṭha Muni then offered himself
mouth of māyāvāda, and their hearts were purified in the service of Śrī Rāmacandra.
by the mercy received from the incarnations of
Rāvaṇa
Bhagavān. But stone-hearted demons, whose
Daśānana Rāvaṇa was the chief of the rākṣasa
fanatical, blind faith in conceptions opposed to the
dynasty, and was the son of Viśravā Ṛṣi, who
śāstras, could not receive bhakti-tattva. Therefore,
was the son of Pulastya Ṛṣi. Viśravā Ṛṣi left his
incarnations of Bhagavān destroyed these demons
place of residence in Brahma-varta and stayed
to safeguard the dignity of bhakti. Śrī Vāmanadeva
for some time in Laṅkā, where he married the
appeared in the evil sacrifice of Vāskali, or Vāskala,
daughter of a rākṣasa. Rāvaṇa took birth from
and delivered him.
the womb of this demon’s daughter, and was
thus half ṛṣi and half rākṣasa. He can be called
(6) The evolution of nirviśeṣa
an advaita-vādī, for prominent philosophers
advaita-vāda in Treta-yuga
in Ācārya Śaṅkara’s line accept him as the first
Vaśiṣṭha commentator on monistic advaita-siddhānta. The
Śrī Vaśiṣṭha Muni was the main ācārya of advaita- Buddhist sampradāya’s Laṅkāvatāra-sūtra also
vāda in Treta-yuga. He was the family priest of states that Rāvaṇa was a well-known advaita-vādī
the kings belonging to the sun-dynasty (sūrya- and śūnya-vādī ṛṣi.
vaṁśa), and he was also a brahma-jñānī. No one The māyāvādīs want to rob brahma of His
disputes this fact, and his Yogavāśiṣṭha Rāmāyaṇa potency in order to establish that the Supreme
is irrefutable evidence. As a brahma-vādī, he used Truth is powerless. Rāvaṇa tried to steal away
to impart knowledge of the undivided brahma to Sītā-devī, the eternal potency of para-brahma
his disciples. Bhagavān Śrī Rāmacandra felt great Śrī Rāmacandra. For this offence, the great
pain on seeing His family priest wandering in the devotee Hanumān delivered the powerful punch
desolate forest of brahma-vāda, so He mercifully of bhakti-siddhānta to Rāvaṇa’s heart. This

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vanquished his advaita-jñāna; consequently he brahma-jñāna. Śrī Śukadeva Gosvāmī himself

fainted and fell to the ground. Śrī Rāmacandra states this in Śrīmad-Bhāgavatam 2.1.9:
then used the unerring arrow of veda-dhvani, the
pariniṣṭhito ’pi nairguṇye
sound of the Vedas, to cut off Rāvaṇa’s ten heads,
uttamaḥ-śloka-līlayā
which signify the ten principles of nirvāṇa. This
gṛhīta-cetā rājarṣe
is the significance of the deliverance of Rāvaṇa.
ākhyānaṁ yad adhītavān

(7) Advaita-vāda and its trans­ O saintly king, my heart was absorbed in
formations in Dvāpara-yuga nirguṇa-brahma, yet I became attracted by
the pastimes of Śrī Kṛṣṇa, who is glorified
Śrī Śukadeva Gosvāmī by transcendental verses, and I studied these
Śrī Śukadeva Gosvāmī was the son of Śrī Kṛṣṇa narrations.
Dvaipāyana Vedavyāsa and Vīṭikā-devī, the
daughter of Javāli Ṛṣi. Śukadeva stayed in his Kaṁsa
mother’s womb for twelve years until, on the Kaṁsa was born from the womb of Mahārāja
request of his father, he relieved his mother’s Ugrasena’s wife Padmā by the semen of the
pain and came out as a liberated soul. Śrīmad- demon King Drumila. Like his father, Kaṁsa had
Bhāgavatam and Brahma-vaivarta Purāṇa have a demonic nature, unlike Mahārāja Ugrasena,
narrated the story of Śrī Śukadeva Gosvāmī’s who was endowed with godly qualities. Kaṁsa
birth in detail. From birth he was fixed in imprisoned Mahārāja Ugrasena and declared
nirguṇa-brahma. However, by the mercy of the himself king. His paternal cousin Devakī married
śaktyāveśa-avatāra Śrīla Vedavyāsa, he became Vasudeva, and at the time of the wedding, a divine
a great rasika and bhāvuka devotee. He narrated voice from the sky declared that the eighth child
Śrīmad-Bhāgavatam to Mahārāja Parīkṣit, who born from Devakī’s womb would kill Kaṁsa. The
had been cursed to die after seven days. Although atheist Kaṁsa wanted to kill Devakī in order to
Śukadeva Gosvāmī was a nirguṇa-brahma-jñānī, counter the prophecy and prove it false. However,
by the mercy of Śrīla Vyāsadeva he realized the after deliberating carefully, he imprisoned Devakī
superiority of the sweet pastimes of Śrī Bhagavān, and Vasudeva, thinking, “As soon as Bhagavān
who is extolled in choice poetry, and he became accepts a form and takes birth from the eighth
attracted to following the path of pure bhakti. He pregnancy of Devakī, I will destroy Him.”
imparted the teachings of Śrīmad-Bhāgavatam to Māyāvādīs are opposed to the vigraha of
the faithful King Parīkṣit, because he understood Bhagavān, for they do not accept that Bhagavān
that the ultimate benefit of the jīvas lies only has a form. Their doctrine is that to accept a body
in hearing and chanting the topics of Śrīmad- is the action of māyā and to destroy nescience
Bhāgavatam, which are saturated with the sweet is mokṣa. Kaṁsa was also of this same opinion:
and rasika pastimes of Svayam Bhagavān Śrī “Bhagavān Śrī Viṣṇu (Kṛṣṇacandra) is going to
Kṛṣṇa. He did not instruct brahma-jñāna to take birth by accepting a material body, so it will
Mahārāja Parīkṣit, because it is impossible for the be very easy for me to kill Him.” He did not know
jīvas to achieve complete auspiciousness through that the transcendental substance is beyond the

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“It is important to know that

jurisdiction of material substances, such as the
material senses. Bhagavān Śrī Kṛṣṇa killed him
and also his followers such as Pūtanā, Agha, Viṣṇu Buddha, who was born in
Baka, Tṛnāvarta and Pralamba, and in this way
established the special characteristics of His the province of Kīkaṭa, or Gayā,
personal, transcendental form. as the son of Añjana, or Ajina, and
The fourth chapter of Ṭhākura Bhaktivinoda’s
Śrī Kṛṣṇa-saṁhitā (verses 3 and 30) refers to Gautama Buddha, who took birth
Kaṁsa and Pralambāsura as covered Buddhists as the son of Śuddhodhana and
and māyāvādīs. Kṛṣṇa and Baladeva destroyed
them and thus saved the jīvas from the devouring Māyā-devī in Kapilavastu, are two
mouth of atheistic māyāvāda.

devakīm agrahīt kaṁsa-

different people. ”
nāstikya-bhaginīṁ satīm (8) Advaita-vāda or māyāvāda in
pralambho jīva-cauras tu Kali-yuga
śuddhena śauriṇā hataḥ Śākya-siṁha Gautama Buddha was born in
kaṁsena prerito duṣṭaḥ approximately 500 BC. Indian philosophers
pracchanno bauddha-rūpa-dhṛk have acknowledged this Buddha as an atheist,
because he rejected the Vedas and Īśvara and
Vasudeva married the sister of the em­
instead propagated the philosophy of śūnya-
bodiment of atheism, Kaṁsa. Śrī Baladeva
vāda. His doctrines are known as bauddha-
killed jīva-caura, the vicious Pralambāsura,
vāda, or Buddhism. It is important to know that
who was sent by Kaṁsa and who signifies
Viṣṇu Buddha, who was born in the province of
māyāvāda, or covered Buddhism.
Kīkaṭa, or Gayā, as the son of Añjana, or Ajina,
In this verse, the word jīva-caura (those who steal and Gautama Buddha, who took birth as the son
living entities) is especially significant. Buddhists, of Śuddhodhana and Māyā-devī in Kapilavastu,
like the māyāvādīs, also believe that brahma are two different people. Gautama Buddha was
becomes a jīva through the effect of ignorance; enlightened with tattva-jñāna in Bodhisattva
in other words, brahma is perceived as a jīva (Gayā), Viṣṇu Buddha’s birthplace. They are
when covered with ignorance. This attempt to both described in famous, authentic Buddhist
abduct form itself is stealing (corī). It is the scriptures such as Amara-koṣa, Prajñā-pāramitā-
nature of demons to destroy the individual form sūtra and Lalitavistāra. For more detailed
and to rob the jīva of his very existence. That is information please refer to Māyāvāda kī Jīvanī
why these people are māyāvādīs, atheists and (The History of Impersonalism).
jīva-caura. Kṛṣṇa and Baladeva re-established Śrīmad-Bhāgavatam, Liṅga Purāṇa,
vaiṣṇava-dharma by destroying advaita-vāda in Bhaviṣya Purāṇa and Varāha Purāṇa describe
Dvāpara-yuga. Buddha as the ninth of the Supreme Lord’s ten
incarnations (daśāvatāra). It is verified there

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that this Buddha (the ninth incarnation) is not by Śaṅkara Ācārya, or giving up Vaiṣṇavism to
Gautama Buddha, the son of Śuddhodhana. In accept advaita-vāda.
Śrīmad-Bhāgavatam 10.40.22, obeisances have Śrī Śivanātha-śiromaṇi’s Śabdārtha-mañjarī
been offered to Viṣṇu Buddha: namo buddhāya sheds light on Śaṅkara Ācārya’s life history.
śuddhāya daitya-dānava-mohine. This Viṣṇu There we read that Śaṅkara Ācārya was eventually
Buddha was born towards the beginning of Kali- defeated in scriptural debate by a Tibetan Buddhist
yuga: kalau prāpte yathā buddhau bhagavān lāmā, who was at that time famous as a jagad-guru
nārāyaṇaḥ prabhuḥ (Nṛsiṁha Purāṇa 36.9). among the Buddhists. Before commencing the
He was born about 3,500 (1,500 BC) years ago debate, they vowed that the loser would give up
in Gayā. But the atheistic Gautama Buddha was his life by falling into a vessel filled with boiling
born 500 BC. Consequently, they are two different oil. Ācārya Śaṅkara finally admitted defeat, and
people. Viṣṇu Buddha, who opposed the violence actually gave up his life as they had agreed. In
mentioned in the Vedas, was not an atheist, but this way, Śrī Śaṅkara Ācārya, an effulgent flame in
Gautama Buddha denied both the Vedas and this world, departed around AD 812.
Īśvara and was thus a complete atheist. As we After Śaṅkara Ācārya’s time, many prominent
have already seen, Buddhists say that this world ācāryas of kevalādvaita-vāda, or māyāvāda,
is śūnya, or void. Śaṅkara Ācārya very cleverly were defeated by Vaiṣṇava ācāryas in scriptural
used word jugglery to propagate Gautama debates. Others were influenced so much that
Buddha’s conception under the name of they accepted Viṣṇu as the Supreme Absolute
māyāvāda. Truth, acknowledged the superiority of bhakti
over jñāna, gave up kevalādvaita-vāda and
Ācārya Śaṅkara accepted initiation into bhakti-dharma. We
Ācārya Śaṅkara’s guru is Govindapāda, and may cite as examples Yādavaprakāśa, Śrīdhara
Govindapāda’s guru is Gauḍapāda. We do not Svāmī, Śrī Bilvamaṅgala, Trivikrama Ācārya,
find any scripture written by Govindapāda, Prakāśānanda Sarasvatī, Vāsudeva Sārvabhauma
and it may be said that it is Gauḍapāda who is and Śrī Madhusūdana Sarasvatī.
actually Śaṅkara Ācārya’s guru. Gauḍapāda was
a famous śūnya-vādī and his name is of great (9) Nirvāṇa is a false concept
importance in the history of māyāvāda. His We have briefly described the history of
two texts, Māṇḍukya-kārikā, on which Ācārya māyāvāda and critically analyzed its doctrines
Śaṅkara has written a commentary, and Sāṅkhya- in the light of historical evidence. We have seen
kārikā, are the life and soul of māyāvāda. Thus, that māyāvāda philosophy is based on extremely
Śaṅkara Ācārya actually followed Gauḍapāda and feeble logic. Consequently, from Satya-yuga until
propagated his śūnya-vāda doctrine. Śaṅkara the present time, māyāvādīs have constantly
Ācārya defeated many smārta, śaiva, śākta and accepted defeat at the hands of their opponents
kāpālika scholars in scriptural debate and made on the battlefield of debate. People may still
them his disciples. However, he never defeated any aspire to follow the path of māyāvāda to attain
Vaiṣṇava ācārya or scholar. There is no historical nirvāṇa, just because this doctrine existed in
record anywhere of any Vaiṣṇava being defeated ancient times. To these people we want to say that

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the nirvāṇa-mukti of māyāvāda is completely

and totally false. In reality, the jīva can never “If the chief propagators of
attain any such state as nirvāṇa, because the nirvāṇa-mukti – those whom we
supposed condition of nirvāṇa-mukti is simply
can regard as the founders of the
imaginary. We can use historical evidence to
prove without any doubt that there is not even a doctrine – could not attain such
single instance of any advaita-vādī attaining this
mukti themselves, then how can
condition. When we analyze the life histories of
great māyāvādīs like Gauḍapāda, Govindapāda,
Ācārya Śaṅkara and Mādhava, we see clearly that
anyone else expect to? ”
none of them achieved the nirvāṇa-mukti which incidents are either false or imaginary. Even if
they themselves propagated. we accept that the incident is partly true, still‚ the
According to Śaṅkara Ācārya’s biography, after liberation of both the māyāvādī ācāryas is false,
his grand-guru Gauḍapāda left his material body, according to the māyāvādīs’ description of the
he appeared in Śaṅkara Ācārya’s trance when symptoms of nirvāṇa-mukti.
Śaṅkara Ācārya was absorbed in meditation one Putting this incident aside, the biography of
day, and said, “Śaṅkara, I have heard your praises Śaṅkara states that he personally reincarnated as
from your gurudeva, Ācārya Govindapāda. I have Mādhava Ācārya; that is, he appeared in the form
also heard that you have composed a beautiful of Vidyāraṇya. Now, how is this consistent with
commentary on my Māṇḍukya-kārikā. I want to see the conception of nirvāṇa-mukti ? Māyāvāda
it.” Ācārya Śaṅkara immediately showed Gauḍa­ doctrine says that after nirvāṇa-mukti, the jīvas
pāda the commentary. Gauḍapāda felt very happy have no existence separate from brahma, which
to see it and, after giving his approval, he left. is formless, changeless, inactive and without
From this incident it is evident that Gauḍapāda any attributes. However, we see that Gauḍapāda,
and Govindapāda did not become liberated Govindapāda and Śaṅkara Ācārya all had their
from their subtle material bodies and achieve respective separate existence. How can we
nirvāṇa-mukti. In the first place, how could logically accept, then, that they had actually
Gauḍapāda hear about Śaṅkara from the attained nirvāṇa-mukti ? The nirvāṇa-mukti
mouth of Govindapāda, if both Gauḍapāda and which the māyāvāda ācāryas propagate has no
Govindapāda had achieved nirvāṇa-mukti ? aspect or principle which allows any reciprocal
Secondly, how could Ācārya Śaṅkara show his dialogue, and what to speak of reincarnation, after
commentary on Māṇḍukya-kārikā to Gauḍapāda, the attainment of nirvāṇa. This consideration
if Gauḍapāda had attained nirvāṇa? If they had very clearly shows that nirvāṇa-mukti is simply
actually attained nirvāṇa-mukti, neither incident a false and deceptive expression, or a trap to
could possibly have taken place. If we accept collect followers. If the chief propagators of
these incidents as real, then the nirvāṇa-mukti, nirvāṇa-mukti – those whom we can regard as
or nirviśeṣa-mukti, of the māyāvādīs must be the founders of the doctrine – could not attain
false. Conversely, if we accept nirvāṇa-mukti, or such mukti themselves, then how can anyone else
nirviśeṣa-mukti, as real, then the aforementioned expect to?

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Śrī Śrī Rādhā-Vinoda-bihārī tattvāṣṭakam

Ś rī Śrī Rādhā-Vinoda-bihārījī are the

presiding deities in Śrī Keśavajī Gauḍīya
Maṭha. When They were installed, some Vaiṣṇavas
immersed in separation from Her. His
own dark complexion vanished and He
assumed Her bright, golden lustre. Or, we
were curious to know why both the deities have pray at the lotus feet of Śrī Kṛṣṇa who is
the same colour, and they respectfully asked Śrīla beautified by Śrīmatī Rādhikā’s golden
Ācārya Kesarī, “In our Gauḍīya sampradāya and lustre when She embraces Him after Her
elsewhere, Śrīmatī Rādhikā’s deity is made of māna has broken.
white marble and Śrī Kṛṣṇa’s is made of black
marble. How is it that both the deities you have Tattva-prakāśikā-vṛtti –
the commentary which illuminates the
manifested are white?” Śrīla Ācāryadeva answered
philosophical principles
this question in a beautiful and unprecedented
In this verse the word rādhāliṅgita has two
way by composing Śrī Śrī Rādhā-Vinoda-bihārī-
meanings. The first is rādhayā liṅgita – marked by
tattvāṣṭakam. Paramārādhya Śrīla Gurudeva has
Śrī Rādhā. The second meaning is rādhayā āliṅgita –
wonderfully manifested the fathomless ocean of
embraced by Śrīmatī Rādhikā. When Śrīmatī
śrī rādhā-tattva, śrī kṛṣṇa-tattva, prema-tattva,
Rādhikā exhibits māna, and dhīra-lalita nāyaka
rasa-tattva and the topmost rūpānuga current of
Śrī Kṛṣṇa becomes completely absorbed in feelings
thought within the small pot of this tattvāṣṭakam.
of separation from Her, His natural, bluish radiant
We will try to reveal something of his sentiments
lustre disappears and He helplessly accepts Śrīmatī
in the following explanation, using śākhā-candra-
Rādhikā’s golden complexion. In other words, His
nyāya, the logic of the branch and the moon.1
own lustre becomes golden. He does not have to
perform even the slightest endeavour for this; it
Verse 1
happens automatically. It is like the strong bhṛṅgī
rādhā-cintā-niveśena
wasp forcefully arresting the weak telacaṭṭā insect
yasya kāntir vilopitā
and confining it in its cave. When the weak insect
śrī-kṛṣṇa-caraṇaṁ vande
hears the strange sound made by the bhṛṅgī, it
rādhāliṅgita-vigraham
becomes afraid, and constantly contemplating the
We pray at the lotus feet of that form of Śrī form of the bhṛṅgī, it assumes a bodily form exactly
Kṛṣṇa, who is embraced and marked by Śrī like that of the bhṛṅgī.
Rādhikā (rādhāliṅgita and rādhācihnita). We can also give the example of Mahārāja
When Śrīmatī Rādhikā, the personification Bharata, who was thinking of a fawn at the time
of mahābhāva, displayed māna, Her of his death and so acquired the body of a deer
jealous anger, Śrī Kṛṣṇa became thoroughly in his next life. In the same way, Śrī Kṛṣṇa takes
on Śrīmatī Rādhikā’s golden lustre as He becomes
1 Editor: ‘The logic of the branch and the moon’: even
though the moon is far away in the heavens, one may more and more absorbed in thoughts of Her.
indicate its whereabouts with reference to something One such incident is described in a
close at hand, for example, the branch of a tree. conversation between Varāhadeva and Dharaṇī

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

Śrī Śrī Rādhā-Vinoda-bihārī at Śrī Keśavajī Gauḍīya Maṭha, Mathurā

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in the Varāha-saṁhitā. Śrī Varāhadeva told ‘Praneśvarī! Alas! O Queen of My heart! You have
Dharaṇī, “In Vṛndāvana there is a large banyan deserted Me. Where have You gone?’
tree on the bank of Yamunā, and its branches
rādhā viśleṣataḥ kṛṣṇaḥ
spread far and wide in all directions. Many
hy ekadā premā-vihvalaḥ
different types of birds are always chirping on
rādhā-mantraṁ japan dhyāyan
its branches. Surrounding the base of this tree
rādhā sarvatra paśyati
is a beautiful raised platform on which Śrī Śrī
Rādhā-Kṛṣṇa enjoy delightful pastimes. Once‚ Varāha-saṁhitā
Śrī Kṛṣṇa was relishing rāsa-līlā with His sakhīs “Overwhelmed by deep separation from Śrīmatī
on the bank of the Yamunā. Crores of gopīs were Rādhikā, Śrī Kṛṣṇa madly chanted the rādhā-
revelling in pastimes with Him and He began to mantra. As He meditated on Her, She gradually
dance with the gopīs one after another, absorbed began to manifest Herself to Him everywhere.
in ecstatic love, sometimes embracing one and Feeling Her presence inwardly and outwardly, He
sometimes another. Kṛṣṇa enjoyed a variety became like Śrīmatī Rādhikā, and His bodily lustre
of loving exchanges, sometimes with Śrīmatī also became like Hers.” This is the first meaning
Rādhikā and sometimes with others. of the word rādhāliṅgita.
“Śrīmatī Rādhikā observed that Kṛṣṇa was Śrī Gaurasundara used to go to Imlitālā,
embracing and dancing with other gopīs as He because that is where this pastime took place and
was with Her. Seeing that He was not honouring it is the location of that particular tamarind tree.
Her superiority over the other gopīs, She became Overwhelmed with emotion, He used to chant the
angry with Him. She immediately left the rāsa- holy name, weeping bitterly. In the afternoon, He
sthalī and hid in a nearby kuñja. After a short would go to beg alms in a village near Akrūra-
time, Kṛṣṇa noticed Śrīmatī Rādhikā’s absence ghāṭa. It seems that Śrī Gaurasundara came to
and became restless. ‘She for whom I perform this Vraja-dhāma from Nīlācala only to attain and
rāsa-vilāsa, who is dearer to Me than My very life, strengthen His rādhā-bhāva, because without
has left Me,’ He thought. ‘Where did She go?’ rādhā-bhāva He would never fulfil His three
“Dancing and dallying with millions and desires.
millions of gopīs could not capture Kṛṣṇa’s heart Śrīla Rūpa Gosvāmī, the crest jewel of the
even for a moment. Afflicted with separation dynasty of rasika Vaiṣṇavas, wrote the verse hariḥ
from Śrīmatī Rādhikā, He left the rāsa-maṇḍalī puraṭa-sundara-dyuti-kadamba-sandīpitaḥ.
at once and began to search in one kuñja after Here he indicates the form of Hari which is
another, calling out, ‘O Rādhā, where are You?’ effulgent with the radiance of gold, meaning the
As He searched widely for Śrīmatī Rādhikā, the form of Śrī Kṛṣṇa which is radiant with Rādhā’s
crown jewel of all His beloved sakhīs, He arrived golden splendour when He is deeply absorbed in
at the bank of the Kālindī. By now He was tired and thoughts of Her. Śrī Svarūpa Dāmodara, who is
hopeless from His long search, so under the shade an intimate associate of Śrī Gaurasundara and
of a tamarind tree in a charming kuñja, He began also the rasa-śāstra guru, has indicated the same
chanting the name of Rādhā in deep anxiety. mood in his kaḍacā (notebook), “rādhā-bhāva-
Sometimes He would call out in a melancholy way, dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam –

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

I repeatedly bow down to that Kṛṣṇa who is pahile dekhiluṅ tomāra sannyāsi-svarūpa
resplendent with the lustre and intrinsic mood of ebe tomā dekhi muñi śyāma-gopa-rūpa
Śrīmatī Rādhikā.”
tomāra sammukhe dekhi kāñcana-pañcālikā
Now we will discuss the second meaning
tāṅra gaura-kāntye tomāra sarva aṅga ḍhākā
of rādhāliṅgita. Here the poet offers prayers to
Śrī Kṛṣṇa when He is embraced by His beloved tāhāte prakaṭa dekhi sa-vaṁśī vadana
Śrī Rādhikā, who has assumed the mood of a nānā-bhāve cañcala tāhe kamala-nayana
svādhīna-bhartṛkā-nāyikā, the heroine who
ei-mata tomā dekhi’ haya camatkāra
happily controls her lover after her māna
akapaṭe kaha, prabhu, kāraṇa ihāra
( 
jealous anger) has broken. Seeing Kṛṣṇa
bewildered in separation from Her, Śrīmatī A doubt arose in Rāya Rāmānanda Prabhu’s
Rādhikā’s heart also became aggrieved. Her self- heart and he enquired from Śrīman
control and sulkiness immediately disappeared Mahāprabhu: Earlier I saw You in the dress
and She bound Śrī Kṛṣṇa in the ropes of Her of a sannyāsī, but now I see You as a bluish
embrace. Kṛṣṇa then became content and all His cowherd boy. At the same time I am witnessing
grief and sorrows dissolved. Śrī Rāya Rāmānanda another most uncommon phenomenon. It is
refers to this in his dialogue with Śrī Caitanya as if a wonderful and beautiful doll (the form
Mahāprabhu in Śrī Caitanya-caritāmṛta of a gopī ) is standing in front of You, covering
(Madhya-līlā 8.194): Your entire body with Her golden lustre. I am
directly perceiving that in that form You are
nā so ramaṇa, nā hāma ramaṇī
holding a flute to Your lips, and Your lotus
duṅhū-mana manobhava peṣala jāni’
eyes are dancing about, displaying a mood
e sakhī, se-saba prema-kāhinī
of deep hankering. Please be merciful to me
kānu-ṭhāme kahabi vichurala jāni
and tell me truthfully what is the reason for
In the madness of love in separation, Śrīmatī Your manifesting such a form.
Rādhikā says: Our prema reached its ultimate
The deep and confidential purport of these
limit in the mere blink of an eye. We have
four verses is that Kṛṣṇa’s radiant bluish
met each other in such a way that We have
lustre is covered by Śrīmatī Rādhikā’s golden
become one; I have even forgotten that I am
radiance, because each limb of Śrī Kṛṣṇa’s body
the beloved and You are My lover. Now I am
is embraced by each limb of Śrīmatī Rādhikā’s
separated from You, and this loving exchange
body. The body of Muralīdhārī Śrī Kṛṣṇa remains
has become like a mere fairy tale. Is this how
unchanged; only His lustre becomes golden. It is
virtuous men act in their pursuit of love?
this very form of Śrī Kṛṣṇa who is embraced by
This poem discloses the ultimate stage of milana, Śrīmatī Rādhikā, which is worshipped in all the
or meeting, in which Śrī Kṛṣṇa is completely temples of our Śrī Gauḍīya Vedānta Samiti.
embraced by Rādhikā. Soon after this, Rāya This profoundly philosophical prayer, which
Rāmānanda said to Śrī Gaurasundara (Madhya- is replete with the most exalted sentiments,
līlā 8.268–271): clearly indicates its author’s exclusive allegiance

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to Śrī Rūpa Gosvāmī’s conception. To imbibe prema is also of two kinds: sambhoga-icchāmayī
this elusive mood of the damsels of Vraja in our and tat-tad-bhāva-icchāmayī. The rati of
hearts, we must first understand the principles of nāyikās such as Śrīmatī Rādhikā, Candrāvalī
bhakti. There are three stages in the progression and Śyāmalā, who desire to meet Kṛṣṇa for His
of bhakti: sādhana-bhakti, bhāva-bhakti and pleasure is called sambhoga-icchāmayī. Tāsāṁ
in perfection, prema-bhakti. Sādhana-bhakti bhāva-mādhurya-kāmitā (Bhakti-rasāmṛta-
matures into bhāva-bhakti, and finally it matures sindhu 1.2.298). In other words, sakhīs who have
into prema. tat-tad-bhāva-icchātmikā rati do not desire
Sādhana-bhakti, which is performed during to meet Kṛṣṇa independently, but are intent on
the stage of practice, has two divisions: vaidhī relishing Śrīmatī Rādhikā’s sweet mood when
and rāgānuga. When the practice of bhakti bears She meets with Him.
the fruit of prema, there is still a corresponding In the same way, there are five types of sakhīs:
subtle difference between prema arising from sakhī, nitya-sakhī, prāṇa-sakhī, priya-sakhī
vaidhī-sādhana-bhakti and prema arising from and priya-narma-sakhī. Those who have equal
rāgānuga-sādhana-bhakti. Prema which has sneha, or affection, for Śrī Rādhā and Śrī Kṛṣṇa
developed from the performance of vaidhī-bhakti are known as sama-snehā, whereas those who
is imbued with reverence for Śrī Bhagavān’s display more sneha towards one or the other
majesty and is known as vaikuṇṭhīya-prema. of Them are called viṣama-snehā. Vṛndā and
Prema which is obtained through the cultivation Dhaniṣṭhā are examples of sakhīs with viṣama-
of rāgānuga-bhakti is completely free from even snehā, having more affection for Śrī Kṛṣṇa. The
a scent of reverence and is known as immaculate, nitya-sakhīs, for example, Kastūrī Mañjarī and
sweet vraja-prema, the most elevated stage, which Maṇi Mañjarī, are also viṣama-sneha, but they
is exhibited in the mood of the gopīs. have more affection for Śrīmatī Rādhikā. The
In order to comprehend rāgānuga-bhakti chief sakhīs in this group are called prāṇa-
properly, it is essential that one first understands sakhīs, of whom Śrī Rūpa Mañjarī is the foremost.
rāgātmika-bhāva. Rāga is the unquenchable Gopīs such as Mālatī are priya-sakhīs. They have
loving thirst arising from intense absorption in sama-sneha for Rādhā and Kṛṣṇa, but still show
the object of one’s affection, Śrī Kṛṣṇa. The deep somewhat more favour towards Śrīmatī Rādhikā.
and intense loving attachment which this rāga Among these priya-sakhīs, the most dear and
produces is called rāgātmika-prema. prominent such as Lalitā and Viśākhā are called
The distinctive and unique prīti, or love, of priya-narma- or parama-preṣṭha-sakhīs. These
the eternal inhabitants of Vraja – including the nāyikās, or heroines, are adorned with all good
cows, deer, parrots and other animals and birds – qualities, yet they feel more satisfied in arranging
is called rāgātmika-prīti. It is of two types: the meeting of the Divine Couple, Śrī Śrī Rādhā-
sambandha-rūpā and kāma-rūpā. The term Kṛṣṇa. Sakhīs such as Rūpa, Rati and Lavaṅga,
kāma-rūpā refers only to the affection of Kṛṣṇa’s who are the chief among the nitya-sakhīs and
beloved sweethearts, and the longing which prāṇa-sakhīs, are devoted to the uninterrupted
follows in the wake of this kāma-rūpā rati is and unhesitating service of Śrīmatī Rādhikā in
called kāmānuga-bhakti. Kāma-rūpā rāgātmika- the secluded nikuñjas. These sakhīs do not have

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“Amongst these rāgānuga-

any desire to meet with Kṛṣṇa separately, and feel
completely satisfied when they relish the moods
of Śrīmatī Rādhikā in Her meeting with Him.
sādhakas, only those who
All the inhabitants of Goloka Vraja – including
the gopas, gopīs, cows, calves, other animals and specifically follow the internal mood
birds – are rāgātmika. Sādhakas who follow
the moods of these inhabitants of Vraja in
of Śrī Rūpa Mañjarī are rūpānuga.
order to attain their bhāva are called rāgānuga. Thus, every rūpānuga-sādhaka
Amongst these rāgānuga-sādhakas, only those
who specifically follow the internal mood of is also a rāgānuga-sādhaka,
Śrī Rūpa Mañjarī are rūpānuga. Thus, every but rāgānuga-sādhakas are not

”
rūpānuga-sādhaka is also a rāgānuga-sādhaka,
but rāgānuga-sādhakas are not necessarily necessarily rūpānuga.
rūpānuga. Rūpānuga-sādhakas are those who
with the external body follow the process of
lotus feet. Time and again I offer praṇāma
bhajana as given by Śrīla Rūpa Gosvāmī, and
from afar to the position as Your sakhī, but
simultaneously with their internally conceived
I vow that my unwavering devotion should
spiritual body (siddha-deha) follow the moods of
always be only to be Your maidservant.
Śrī Rūpa Mañjarī as she eternally serves Śrī Śrī
Rādhā-Kṛṣṇa in Vraja. Only that sort of rāgānuga- We also see Śrīla Narottama Ṭhākura’s desire
sādhaka is a rūpānuga Vaiṣṇava. The topmost to be a rūpānuga in his prayer:
follower of Śrīla Rūpa Gosvāmī (rūpānuga-vara),
śrī-rūpa-mañjarī-pāda, sei mora sampada,
Śrīla Raghunātha dāsa Gosvāmī, prays in his Śrī
sei mora bhajana-pūjana
Vilāpa-kusumāñjali (96, 16):
sei mora prāṇa-dhana, sei mora ābharaṇa,
tavaivāsmi tavaivāsmi sei mora jīvanera jīvana
na jīvāmi tvayā vinā sei mora rasa-nidhi, sei mora vāñchā-siddhi,
iti vijñāya devī tvaṁ sei mora vedera dharama
naya māṁ caraṇāntike
The lotus feet of Śrī Rūpa Mañjarī are my
He Devī Śrī Rādhike! I am Yours! I am Yours! dear-most treasure. They are the topmost
I cannot live without You. Knowing this, object of my worship and inner devotional
please give me a place at Your lotus feet. practices. Her lotus feet are my most
cherished wealth, more dear than my own
pādābjayos tava vinā vara-dāsyam eva
life. They are the exquisite ornament of my
nānyat kadāpi samaye kila devī yāce
life, and indeed they are the very essence of
sākhyāya te mama namo ’stu namo ’stu nityaṁ
my existence. Her lotus feet are the treasure
dāsyāya te mama raso ’stu raso ’stu satyam
house of rasa. They bestow the perfection of
O Devī Rādhike, I never beg for anything but my desires and they are the conclusion of all
that most exalted direct service unto Your the Vedas.

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Śrīla Bhaktivinoda Ṭhākura, an ācārya for of Śrī Rādhā, that He should search for Śrīmatījī,
the followers of Śrī Rūpa Gosvāmī, submits and that He should feel distressed in separation
the following plea in his Gīta-mālā (Part Five – from Her. This verse expresses partiality towards
Siddhi-lālasā): Śrīmatī Rādhikā and the rūpānuga conception in
both separation and union.
śrī-rūpa-mañjarī, saṅge yābo kabe,
rasa-sevā-śikṣā-tare Verse 2
tad-anugā ha’ye, rādhā-kuṇḍa-taṭe, sevya-sevaka-sambhoge
rahiba harṣitāntare dvayor-bedaḥ kuto bhavet
vipralambhe tu sarvasya
When will Śrī Rūpa Mañjarī take me with her
bhedaḥ sadā vivarddhate
to the banks of Śrī Rādhā-kuṇḍa to teach
me rasa-sevā ? I will live there under her Śrī Kṛṣṇa is sevya (He who always takes
guidance and pass my time feeling great service from the sevaka) and bhoktā (He
delight within my heart. who is always enjoying). Śrīmatī Rādhikā is
sevaka (She who always serves the sevya)
śrī-rādhāra sukhe, kṛṣṇera ye sukha,
and bhogya (She who is enjoyed). When They
jāniba manete āmi
meet together and enjoy each other, how can
rādhā-pāda chāḍi, śrī-kṛṣṇa-saṅgame,
there be any distinction between Them? (At
kabhu nā haiba kāmī
that time bheda, or distinction, vanishes
and abheda, or non-difference, is apparent.)
rādhā-pakṣa chāḍi, je jana se jana,
However, in the stage of vipralambha, or
je bhāve se bhāve thāke
separation, bheda perpetually becomes
āmi ta rādhikā, pakṣa-pātī sadā,
more intense.
kabhu nāhi heri tāke
Tattva-prakāśikā-vṛtti
I know that Rādhikā’s pleasure is Kṛṣṇa’s
At the time of union (sambhoga), no difference
only source of joy. Therefore, I will never
exists between sevya, the one who is served, and
desire to abandon Her lotus feet to enjoy
sevaka, the one who serves. Śrī Nanda-nandana,
separately with Him. I am always in Rādhikā’s
who is the embodiment of śṛṅgāra-rasa, the
entourage and I never even glance upon the
mellow of amorous love, is the ultimate limit of
faces of those who leave Her, no matter who
sevya- or bhoktā-tattva, and Śrīmatī Rādhikā is
they are or what their mood is.
the ultimate limit of sevaka-tattva, or āśraya-
These moods are the life and soul of the tattva. Their anurāga is known as sthāyībhāva,
rūpānuga Vaiṣṇavas. My most revered śrīla permanent emotion. When this anurāga reaches
gurupāda-padma is a prominent rūpānuga- its ultimate limit it is known as yāvadāśraya-vṛtti.
ācārya, and his heartfelt sentiments are quite In that stage, Śrīmatī Rādhikā’s unprecedented
clearly manifest in this first verse of Śrī Śrī Rādhā- anurāga for Kṛṣṇa attains the level of sva-
Vinoda-bihārī-tattvāṣṭakam. His bhāva is that Śrī samvedya-daśā, when the aṣṭa-sāttvika-bhāvas,
Kṛṣṇa should be immersed in the remembrance the eight types of bodily transformations arising

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from śuddha-sattva, manifest in the sudīpta, or of the transformation of His praṇaya, inti­
blazing, condition. [Only Śrī Rādhā, who is Śrī mate love. Since They are one soul (ekātmā-
Kṛṣṇa’s special beloved, attains this stage.] svarūpa), She is intrinsically non-different
In this special condition, the sevya and sevaka from Kṛṣṇa and is one in identity with Him.
both completely forget Their own identities. They However, to enjoy the transcendental pleas­
also forget the distinctions, ‘He is the lover’ and ure of Their loving pastimes, Rādhā and
‘I am the beloved’. Their hearts melt and become Kṛṣṇa have eternally manifested Themselves
one. In this stage it is not possible to conceive in these two apparently separate forms. Now
of or imagine any distinction between Them. these two transcendental identities, sevya
However, in the stage of separation, They are both and sevaka, viṣaya-tattva and āśraya-tattva,
seen searching for each other in great distress. have manifested in one form as śrī caitanya-
The dialogue between Rāya Rāmānanda and Śrī tattva. I repeatedly bow down to Śacīnandana,
Caitanya Mahāprabhu on the banks of the sacred who is the svarūpa of Kṛṣṇa and who is
river Godāvarī gives us insight into this glo­ adorned with the moods and complexion of
rious and unprecedented rasarāja-mahābhāva, Śrīmatī Rādhikā.
Śrīmatī Rādhikā and Śrī Kṛṣṇa’s combined form,
In this verse, Śrī Svarūpa Dāmodara has used
which manifests as Śrīman Mahāprabhu.
the word ekātmā to establish that Śrī Śrī Rādhā-
nā so ramaṇa, nā hāma ramaṇī Kṛṣṇa, sevaka-tattva and sevya-tattva, are non-
duṅhū-mana manobhava peṣala jāni’ different from each other. Then he says, ‘deha
e sakhī, se-saba prema-kāhinī bhedaṁ gatau tau’ to indicate the difference
kānu-ṭhāme kahabi vichurala jāni’ between the two tattvas. Param-rasika tattva-
Śrī Caitanya-caritāmṛta ācārya Śrīla Gurupāda-padma has indicated
(Madhya-līlā 8.194) these same profound and confidential sentiments
in the second verse of his composition.
Śrī Svarūpa Dāmodara has also envisioned
this profound and confidential bhāva in his diary:
Verse 3
rādhā kṛṣṇa-praṇaya-vikṛtir cil-līlā-mithunaṁ tattvaṁ
hlādinī śaktir asmād bhedābhedam acintyakam
ekātmānāv api bhuvi purā śakti-śaktimator aikyaṁ
deha-bhedaṁ gatau tau yugapadvarttate sadā
caitanyākhyaṁ prakaṭam adhunā
The eternal Divine Couple are the
tad-dvayaṁ caikyam āptaṁ
embodiments of the combined form of śakti
rādhā-bhāva-dyuti-suvalitaṁ
and śaktimān. To fulfil Their transcendental,
naumi kṛṣṇa-svarūpam
pleasure-giving pastimes, They join and be­
Śrī Caitanya-caritāmṛta come one in the stage of union (sambhoga)
(Ādi-līlā 1.5) and yet simultaneously and inconceivably
Śrīmatī Rādhikā is Kṛṣṇa’s hlādinī-śaktī, His exist as different and non-different from
pleasure-giving potency, and the embodiment each other. This means that para-tattva is

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never without potency (niḥśaktik). Śakti Śrī Gaurasundara, who is Rādhā-Kṛṣṇa combined.
and śaktimān are eternally united together Thus Śrī Gaurasundara is also mithuna-tattva.
in that para-tattva. He is puruṣottama, the Svayam Bhagavān Śrī Caitanya Mahāprabhu and
Supreme Male, endowed with completely His Gauḍīya Vaiṣṇava ācāryas have accepted Śrī
transcendental pastimes, the original Self Śrī Rādhā-Kṛṣṇa’s simultaneous and inconceivable
in the amorous form, the combined form difference and non-difference. This truth has been
of śakti and śaktimān. That amorous form established in the first verse.
is Śrī Śrī Rādhā-Kṛṣṇa as gaura-tattva. By Śrī Śaṅkara Ācārya accepted the unqualified,
the influence of acintya-śakti, the contrary formless and powerless brahma as para-tattva.
principles of difference and non-difference This brahma is without differences within itself
simultaneously reside in Him eternally. (svagata-bheda), differences from others of
the same kind or category (sajātīya-bheda)
Tattva-prakāśikā-vṛtti and differences from others of different kinds
Śrī Vrajendra-nandana Śrī Kṛṣṇa is the non-dual or categories (vijātīya-bheda). He called this
Absolute Truth (advaya-jñāna para-tattva). He doctrine kevalādvaita-vāda. Many ācāryas have
is the embodiment of the nectar of all mellows used irrefutable logic and strong śāstric evidence
(akhila-rasāmṛta-mūrti ), and He possesses all to cut Śrī Śaṅkara’s doctrine of nirviśeṣa
potencies (sarva-śaktimān). His natural internal kevalādvaita. These ācāryas include Śrī Kṛṣṇa
potency is also one and is known as svarūpa-śakti. Dvaipāyana Vedavyāsa, the author of Vedānta-
By the desire of śaktimān Śrī Kṛṣṇa, this singular sūtra ; Parāśara; Auḍulaumi and other ācāryas
potency manifests in various forms to accomplish of ancient times who had realized knowledge
different tasks. It expands itself in the form of cit- of the Absolute Truth; Vaiṣṇava ācāryas such
śakti to manifest the spiritual world (cit-jagat), as as Śrī Rāmānuja, Śrī Madhva, Śrī Viṣṇu Svāmī
jīva-śakti to manifest all the living entities, and as and Śrī Nimbāditya; Śaivite ācāryas such as
māyā-śakti to manifest the entire material creation. Śrī Nīlakaṇṭha; as well as ācāryas such as Śrī
This potency also fulfils Śrī Kṛṣṇa’s various Bhāskara Ācārya who came in a later period.
desires in the form of saṁvit, sandhinī and hlādinī. Vaiṣṇava ācāryas have accepted para-
Prema is the essence of hlādinī, mahābhāva is brahma and His śakti, as well as the extremely
the essence of prema, and Śrīmatī Rādhikā is the beautiful sac-cid-ānanda śrī vigraha of para-
embodiment of this mahābhāva. That parā-śakti, brahma who possesses all attributes (saviśeṣa).
which is the essence of the essence of prema in Ācāryas from the different Vaiṣṇava sampradāyas
the form of Śrīmatī Rādhikā, eternally fulfils all the have propagated pure bhakti in the world: Śrī
desires of Śrī Kṛṣṇa, who is the personification of Rāmānuja preached viśiṣṭādvaita-vāda, Śrī
śṛṅgāra-rasa. At the time of union, Rādhā-Kṛṣṇa Madhvācārya presented dvaita-vāda, Śrī Viṣṇu
are mithuna-tattva, or yugala-tattva, the amorous Svāmī śuddhādvaita-vāda and Śrī Nimbāditya
Couple. That is to say, Śrī Kṛṣṇa, desiring to relish svābhāvika dvaitādvaita- (bhedābheda-) vāda.
a particular type of rasa, has accepted the external According to Śrī Rāmānuja, para-tattva is the
bodily lustre and the internal mahābhāva of Śrīmatī saviśeṣa-brahma who possesses both cit and
Rādhikā, and is eternally present in the form of acit śaktis. According to Śrī Madhvācārya, there

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are five types of eternal differences: between the doctrine of bheda and abheda, and other
(1) brahma and jīva, (2) jīva and jīva, (3) jīva and transcendental conclusions. For example, we read:
jaḍa (inert matter), (4) jaḍa and jaḍa and (5) jaḍa yato vā imāni bhutāni jāyante, yena jātāni jīvanti,
and brahma. Śrī Viṣṇu Svāmī has accepted that the yat prayanty abhisaṁviśanti tad vijijñāsasva tad
eternal vigraha of para-brahma, His associates, brahma ; nityo nityānāṁ cetanaś cetanānām and
His pastimes, His abode and so on all exist in the parāsya śaktir vividhaiva śrūyate.
plane of pure existence beyond the jurisdiction of We find descriptions of the transcendental
māyā. Similarly, Śrī Nimbāditya has accepted the nature, name, form, qualities, pastimes and
natural difference and non-difference between associates of para-brahma, as well as acintya-
saviśeṣa-brahma, jīva and jagat. bhedābheda-tattva, throughout Śrīmad-
Svayam Bhagavān Śrī Caitanya Mahāprabhu Bhāgavatam, the crown jewel of all authentic
has completed the opinions of the Vaiṣṇava evidence. All these conclusions have been specifi­
ācāryas wherever they were lacking. He has cally supported by verses such as aho bhāgyam
embraced the universal doctrines of the Vedas aho bhāgyaṁ nanda-gopa-vrajaukasām /
and the Upaniṣads, and has established the yan-mitraṁ paramānandaṁ pūrṇaṁ brahma
relationship of eternal oneness and difference sanātanam ; gūḍhaṁ paraṁ brahma manuṣya-
between para-brahma, śakti, and also jīva and liṅgam and kṛṣṇas tu bhagavān svayam. All these
jagat, which are transformations of śakti. This doctrines are specifically and distinctly described
difference (bheda) and oneness (abheda) is in the catuḥ-ślokī of Śrīmad-Bhāgavatam
acintya, inconceivable, because it is beyond the (2.9.33–36). We will not give an elaborate
conception of human intelligence and can be description here for want of sufficient space.
understood only by following scriptural wisdom.
The Vaiṣṇava ācāryas following in the footsteps Verse 4
of Śrīman Mahāprabhu have accepted this tattvam ekaṁ paraṁ vidyāl-
acintya-bhedābheda-tattva. līlayā tad dvidhā-sthitam
No scriptures have ever referred to para- gauraḥ kṛṣṇaḥ svayaṁ hy etad
tattva as being without distinctions, without ubhāvubhayam āpnutaḥ
potency, formless or devoid of transcendental
The non-dual Absolute Truth, advaya-
qualities. In Śrīla Vedavyāsa’s Brahma-sūtra
jñāna para-tattva, is one. But, that Absolute
we find sūtras such as janmādy asya yataḥ,
Truth is eternally manifested in two forms
arūpavadeva tat-pradhānatvāt, api saṁrādhane
for the sake of conducting pastimes. One
pratyakṣānumānābhyām and ānandamayo
form is that of Śrī Gaurasundara and the
’bhyāsāt, and in Vedānta also śakti-śaktimator
other is that of Śrī Kṛṣṇasundara. Both are
abhedaḥ. Thus, Śrīla Vyāsadeva has openly
para-tattva and are non-different from
accepted the sac-cid-ānanda vigraha, śakti,
each other. Truly, Śrī Gaurasundara is
name, form, qualities, pastimes and abode of para-
Kṛṣṇa Himself and Śrī Kṛṣṇasundara is Śrī
brahma, the Supreme Entity. Various mantras in
Gaurasundara. Both manifest both forms;
the Upaniṣads also firmly establish the śakti of
that is to say, Śrī Kṛṣṇasundara has become
para-brahma, His sac-cid-ānanda vigraha and

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Śrī Gaurasundara and Śrī Gaurasundara that Śrī Gaurasundara is the combined form of
has become Śrī Kṛṣṇasundara. Śrī Kṛṣṇa and Śrī Rādhā:

Tattva-prakāśikā-vṛtti antaḥ kṛṣṇaṁ bahir gauraṁ

Śrī Svarūpa Dāmodara, who is the main internal darśitāṅgādi-vaibhavam
associate of Śrī Gaurasundara, has elaborately kalau saṅkīrtanādyaiḥ smaḥ
explained the confidential siddhānta of śrī kṛṣṇa-caitanyam āśritāḥ
gaura-kṛṣṇa-tattva in his diary: Tattva-sandarbha (2)
rādhā kṛṣṇa-praṇaya-vikṛtir I take shelter of Śrī Kṛṣṇa Caitanya
hlādinī śaktir asmād Mahāprabhu in Kali-yuga through the
ekātmānāv api bhuvi purā process of saṅkīrtana. Internally He is
deha-bhedaṁ gatau tau Śrī Kṛṣṇa Himself, and externally He
caitanyākhyaṁ prakaṭam adhunā appears in His gaura-svarūpa. He has
tad-dvayaṁ caikyam āptaṁ manifested Himself along with His
rādhā-bhāva-dyuti-suvalitaṁ majestic influence beginning with His
naumi kṛṣṇa-svarūpam aṅga, or limbs, and upāṅga, or subsidiary
Śrī Caitanya-caritāmṛta limbs. (Namely, Śrī Nityānanda Prabhu,
(Ādi-līlā 1.5) Śrī Advaita Ācārya, Śrī Gadādhara and His
devotees headed by Śrīvāsa).
The purport is that Śrī Śrī Rādhā-Kṛṣṇa are one
identity. Śrīmatī Rādhikā‚ who is the embodiment Śrīla Rūpa Gosvāmī has also offered
of mahābhāva, and Śrī Kṛṣṇa, who is the em­ obeisances to the most munificent Śrī Caitanya
bodiment of all rasa, assume one form to enjoy Mahāprabhu, who distributes kṛṣṇa-prema and
pleasurable pastimes when they meet (sambhoga). who is non-different from Śrī Kṛṣṇa Himself:
At that time They forget even the mood of being namo mahā-vadānyāya kṛṣṇa-prema-pradāya
lover and beloved, and thus it is impossible even te / kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe
to imagine any difference between the two. But namaḥ. This siddhānta has been supported in
in separation, Śrī Śrī Rādhā-Kṛṣṇa manifest two the Mārkaṇḍeya Purāṇa : golokaṁ ca parityajya
separate forms and relish vipralambhā-bhāva lokānāṁ trāṇa-kāraṇāt / kalau gaurāṅga-
through various loving pastimes. Again, in order rūpeṇa līlā-lāvaṇya-vigrahaḥ.
to enjoy some special bhāvas, these two tattvas In many other scriptures, and especially in
unite and manifest Themselves in the form of Śrī the books of the Gosvāmīs, there is plenty of
Śacīnandana Gaurahari. Actually, Śrīmatī Rādhikā evidence proving that Śrī Gaurasundara is Śrī
is the transformation of Kṛṣṇa’s praṇaya (intimate Kṛṣṇa, and vice versa. In Śrī Caitanya-caritāmṛta
love), and She is also His svarūpa-śakti. She gives (Ādi-līlā 2.109) it is stated: sei kṛṣṇa avatārī
pleasure to Him by fulfilling all His desires, and vrajendra-kumāra / āpane caitanya-rūpe kaila
that is why She is also called hlādinī-śakti. avatāra. Śrīla Narottama Ṭhākura has also
In Tattva-sandarbha, Śrīla Jīva Gosvāmī has written: vrajendra-nandana jei śacī-sūta haila
quoted verses from the Saṁhitās which reveal sei / balarāma haila nitāi.

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Verse 5 is in reality completely beyond all the mundane

sarve varṇāḥ yatrāviṣṭāḥ qualities of ignorant people. Still, it is essential
gaura-kāntir vikāśate in the initial stage to use examples of mundane
sarve varṇena hīnastu objects to describe the Absolute, so that materially
kṛṣṇa-varṇaḥ prakāśate conditioned people, who are completely ignorant
about the transcendental truth, can at least
When all colours are mixed together, a
develop some idea of Transcendence. Both the
golden hue manifests. For instance, the sun
colours black and white are mundane, yet the
is golden because all the colours are present
example of these colours has been given here
in it. On the other hand, the absence of all
to convey an idea of the bodily lustre of Śrī
colour yields a blackness that is beyond
Kṛṣṇasundara and Śrī Gaurasundara.
mundane colour.
The theories of mundane scientists also
Tattva-prakāśikā-vṛtti support the siddhānta expressed in this verse.
Śrī Kṛṣṇa and Śrī Gaura are both the ultimate limit Scientists say that black is not a colour, so the
of para-tattva and are non-different from each example of the colour black points to the truth
other. The bodily lustre of Svayam Bhagavān Śrī that Śrī Kṛṣṇa and His bodily lustre, which
Kṛṣṇa has the distinctive hue of fresh, dark-bluish resembles the colour black, is nirguṇa, i.e.,
rain clouds or the effulgence of a sapphire. The completely beyond the material qualities. Even
bodily lustre of Śrī Gaurasundara defeats the when Śrī Kṛṣṇa advents in this material world,
splendour of lightning and molten gold. Svayam He and His bodily lustre are completely beyond
Bhagavān Śrī Kṛṣṇa and Svayam Bhagavān material qualities in all respects. Moreover, all
Śrī Gaurasundara are both the transcendental of Śrī Kṛṣṇa’s transcendental attributes are also
Absolute Truth. They are completely beyond the nirguṇa, including His gravity, courtesy, His
qualities and actions of material nature, and thus pridelessness, His respectfulness, cleverness,
They cannot be compared to anything in this ever-youthfulness, His incomparable beauty, His
mundane world. Still, some comparisons have expertise in relishing rasa, His virtues, His self-
been given, following the logic of the moon and control and His extreme mercy.
a branch, so that conditioned souls may easily Conversely, Śrī Gaurasundara's bodily lustre
come to some understanding. However, these and all of His qualities are transcendental. That
examples only refer to the particular aspect of is why He is saguṇa-tattva, the Absolute Truth
the transcendental form of Bhagavān that they possessed of all qualities. Still, His qualities
illustrate. They cannot be used to explain the are also nirguṇa. Again, following the logic
complete form of the Absolute Truth. of the moon and the branch, a comparison is
At night a small child may want to see the moon, given here to illustrate saguṇa-tattva. Just as
and the parent may show it to him by indicating the sun is endowed with the combination of all
its position above the branch of a nearby tree. colours, so Śrī Gaurasundara, who is endowed
The moon appears to be just above the branch of with a distinctive golden lustre, embodies all
the tree, but it is really thousands and thousands transcendental qualities. Thus, He is worshipful.
of miles away. In the same way, bhagavat-tattva When all the colours are mixed together, a golden

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hue manifests, in which the colours are not subject to the stages of birth, growth, decay and
visible separately. For instance, the rays of the destruction. It is beyond the modes of goodness,
sun appear white, but sometimes in the rainy passion and ignorance, and it is eternally existing.
season we see a rainbow opposite the sun, and We worship Śrī Kṛṣṇa, who is the ultimate limit of
we can then see the sun’s component seven nirguṇa-para-tattva.”
colours separately. In English the acronym The bishop was an expert and sportive
ROYGBIV is used to denote the following seven opponent, and immediately retorted, “Then
colours: R – red, O – orange, Y – yellow, G – why do you worship the fair-complexioned Śrī
green, B – blue, I – indigo, V – violet. Following Gaurāṅga Mahāprabhu?”
this same logic, Śrī Gaurasundara’s bodily lustre Śrīla Gurudeva answered so quickly that it
resembles molten gold because He embodies seemed that he was waiting for the question.
the combination of all transcendental qualities. “All the qualities of the material nature are
One day, when our most worshipful Śrīla abominable and distressful. Beyond this, in
Gurudeva was telling us hari-kathā, he related the spiritual world, there is a treasure of
an incident that occurred when he went to transcendental virtuous qualities. Śrī Caitanya
Prayāga (Allahābāda) after Śrīla Prabhupāda’s Mahāprabhu is the unlimited treasure house of
disappearance. He stayed there for a few days at all those transcendental qualities, and the mixture
the house of his dear friend and godbrother Śrī of those spiritual qualities is His bodily lustre. The
Abhaya Caraṇāravinda Prabhu, who introduced combination of all the colours in sunlight appears
him to a well-known High Court advocate. This white, but in fact it is a mixture of seven colours:
advocate was sharp-witted and a good logician, red, orange, yellow, green, blue, indigo and violet.
and he was deeply impressed on hearing the We see this in the rainy season, when the sun’s
thoughts of Śrī Kṛtiratna Prabhu, who was a light is refracted to make a rainbow, in which all
profound scholar of philosophy and an instructor the seven colours are easily visible. Similarly, our
of instructors. One day the advocate arrived at the worshipful Śrī Gaurasundara embodies unlimited
house with a church bishop, who was a famous transcendental qualities.” When the honourable
philosopher and preacher of Christianity. The bishop heard this irrefutable, scientific argument,
advocate introduced the bishop to Kṛtiratna he was struck dumb and became a little morose.
Prabhu, and for entertainment, he initiated a Trying to conceal his discomfiture, he smiled
dialogue with him that led to an interesting and said, “You people worship a cowherd boy. I
argument using logic and counter-logic. During cannot understand this.”
the discussion, the bishop turned to Kṛtiratna Śrīla Gurudeva replied, “Perhaps you do not
Prabhu and asked, “Why do you worship Kṛṣṇa understand because you worship a shepherd.
who is coloured black?” If a shepherd can be worshipped, then why is it
Showing his presence of mind, Śrīla Gurudeva strange to worship the caretaker of cows, who
immediately answered, “Black is not a colour. It nourish the whole world like mothers?” On
is beyond all colours, which means that Kṛṣṇa is hearing this, both the advocate and the bishop
beyond all mundane qualities. We do not worship extolled Śrī Kṛtiratna Prabhu’s eloquent speech
any worldly object or colour. Nirguṇa-tattva is not and took their leave.

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Thus, the transcendental saguṇa and nirguṇa saguṇa-tattva is under the influence of the
are an identical tattva. There is no difference material modes, and thus undesirable; and that
between the two. There is no doubt at all that Śrī nirguṇa-tattva is therefore superior to saguṇa-
Kṛṣṇa and Śrī Gaurasundara are simultaneously tattva. According to these people, nirguṇa-tattva
saguṇa- and nirguṇa-tattva. refers to that formless brahma which is beyond
the material world, which is devoid of attributes,
Verse 6
unalloyed, without potency and formless. They
saguṇaṁ nirguṇaṁ tattvam
say that this world is false and that the jīva is
ekam evādvitīyakam
brahma. According to them, saguṇa-tattva is the
sarva-nitya-guṇair gauraḥ
stage in which nirguṇa-tattva manifests itself
kṛṣṇo rasastu nirguṇaiḥ
in the material world, endowed with a material
Constitutionally, both the saguṇa- and name, a material form and material qualities.
nirguṇa-tattvas are non-different from each They consider Svayam Bhagavān Śrī Kṛṣṇa and
other and are one without a second. Śrī Śrī Rāmacandra to be that saguṇa-tattva, whose
Gaurasundara is saguṇa-tattva, the embodi­ appearance, disappearance and body are material
ment of unlimited, eternal, transcendental and influenced by illusion.
qualities. The omnipotent Śrī Kṛṣṇa, who is The Gītā (9.11–12) and other authorized
devoid of and beyond every mundane mode, scrip­tures state that this doctrine is completely
and who is the embodiment of all rasas, is offensive:
nirguṇa-tattva. Śrī Kṛṣṇa is described every­
avajānanti māṁ mūḍhā
where in the scriptures as rasa-svarūpa, the
mānuṣīṁ tanum āśritam
very embodiment of rasa, and rasika-śekhara,
paraṁ bhāvam ajānanto
the foremost relisher of rasa. Rasa is nirguṇa-
mama bhūta-maheśvaram
tattva, or transcendental. It can never come
under the influence of the mundane modes. moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
Tattva-prakāśikā-vṛtti
rākṣasīm āsurīṁ caiva
Śrī Kṛṣṇa and Śrī Gaura are one and the same
prakṛtiṁ mohinīṁ śritāḥ
worshipful Truth. This has been concluded here
by comparing the word varṇa from the previous Fools deride Me, the Supreme Lord of all
verse with the word guṇa in this verse. Intrinsically, living entities. They fail to understand the
nirguṇa Śrī Kṛṣṇa and saguṇa Śrī Gaurasundara supreme nature of My form by their human
are the equally worshipful para-tattva and cannot intelligence, which is bewildered by illusion.
be distinguished from each other. They are both All the hopes, actions and knowledge of such
simultaneously saguṇa- and nirguṇa-tattva. fools go in vain. Their minds become agitated
Some persons, ignorant of the Absolute and, deviating from the spiritual path, they
Truth, consider saguṇa and nirguṇa to be two take shelter of the demoniac nature, which
separate principles. They further conclude that destroys intelligence, and they head towards
they are completely opposite to each other; that the hellish planets.

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The conclusion is that Śrī Kṛṣṇa is the root of He is ever youthful, the best of dancers, and He
all incarnations and is the Supreme Absolute is dressed as a cowherd boy carrying a flute. He
Truth. In the form of Kṛṣṇa, He is the Lord of all is equally disposed to all, and yet He is partial to
lords, of all living beings and of the entire cosmic His devotees who take exclusive shelter of Him.
manifestation. Whatever He wills must take place. According to viruddha dharmaṁ tasmin na
He is omniscient, omnipotent and supremely citram, all apparently contradictory and mutually
compassionate. Wicked King Veṇa and other such exclusive qualities co-exist simultaneously
fools used to disrespect Kṛṣṇa when they saw Him. within Bhagavān. Four-headed Brahmā and
These fools used to abuse Vasudeva-nandana, or other demigods have referred to Him as being
Nanda-nandana, Śrī Kṛṣṇa, considering Him a simultaneously saguṇa and nirguṇa.
worldly man subject to death. These fools imagine Rāvaṇa thought that Śrī Rāmacandra was an
that Paramātmā is a separate soul in Kṛṣṇa’s body. ordinary human being, so he kidnapped Sītā-
This belief has been condemned everywhere in the devī, His svarūpa-śakti, His internal potency.
scriptures, wherein Śrī Kṛṣṇa’s form is established Śrī Rāmacandra later killed Rāvaṇa as well as
as eternal and full of knowledge and bliss (sac- all his demon followers and rescued Sītā-devī.
cid-ānanda). Śāstra states that the distinction Kaṁsa, Jarāsandha, Śiśupāla and other foolish
between the body (deha) and the possessor of kings thought that Bhagavān Śrī Kṛṣṇa was an
the body (dehī ) is also false in the case of the sac- ordinary human being. By His causeless mercy,
cid-ānanda śrī vigraha of Bhagavān. Śrī Kṛṣṇa destroyed them, either personally with
(a) sac-cid-ānanda-rūpāya kṛṣṇāya (Gopāla- His disk Sudarśana or through His devotees, and
tāpani Upaniṣad 1.1) established His divine position as nirguṇa, or
(b) tam ekaṁ govindaṁ sac-cid-ānanda- above material qualities. Svayam Bhagavān Śrī
vigraham (Gopāla-tāpani Upaniṣad 1.33) Kṛṣṇa has said in the Gītā (10.10), “dadāmi
(c) dvi-bhujaṁ jñāna-mudrāḍhyaṁ vana- buddhi-yogaṁ taṁ yena mām upayānti te – I give
mālinam īśvaram (Gopāla-tāpani them the intelligence, the divine vision, by which
Upaniṣad 1.9) they can come to Me.” One cannot realize the
(d) īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda- Absolute Truth without the mercy of Bhagavān
vigrahaḥ (Brahmā-saṁhita 5.1) or His devotees. Hence, Śrī Kṛṣṇacandra and Śrī
(e) apaśyaṁ gopām anipadyamānamā (Ṛg Gaurasundara are both equally worshipful as one
Veda 1.22.164.31) and the same unparalleled and supreme tattva.
(f) gūḍhaṁ paraṁ brahma manuṣya-liṅgam
(Śrīmad-Bhāgavatam 7.10.48) Verse 7
(g) yatrāvatīrṇo bhagavān paramātmā śrī-kṛṣṇaṁ mithunaṁ brahma
narākṛtiḥ (Śrīmad-Bhāgavatam 9.23.20) tyaktā tu nirguṇaṁ hi tat
(h) deha-dehi-bhidā nāsti īśvare vidyate upāsate mṛṣā vijñāḥ
kvacid yathā tuṣāvaghātinaḥ
Bhagavān Śrī Kṛṣṇa is unborn, yet by dint of
Śrī Kṛṣṇa and Śrī Gaura are both the same
His inconceivable potency, He is the eternal son
supreme brahma. Those who abandon Their
of Śrī Nanda and Śrī Yaśodā. He is nirguṇa, yet

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service to worship the formless brahma means to obtain You. The four types of
never attain factual liberation, and are desirable goals such as mokṣa are easily
precisely like those who try to extract rice attained by performing bhakti, just as water
by beating empty husks. All they obtain is continuously flows from a reservoir. When
their own fruitless, hard labour. Similarly, one performs bhakti, one is automatically
all seekers of empirical knowledge, who situated in knowledge, so one need not
forsake the service of Śrī Kṛṣṇa to worship endeavour to obtain jñāna separately. Those
the nirviśeṣa nirguṇa brahma, simply per­ who abandon the path of bhakti and engage
form fruitless hard labour. All their efforts in distressing endeavours to achieve jñāna
go in vain. reap only suffering and nothing else, just
as those who beat empty husks receive no
Tattva-prakāśikā-vṛtti
reward but their own fruitless hard labour.
The Vedas, Upaniṣads and especially Vedānta-
They do not obtain any rice.
sūtra describe only bhakti. The topic established
by all these scriptures is Bhagavān and His Furthermore in Śrīmad-Bhāgavatam (10.2.32):
bhakti. The word jñāna has not been mentioned
ye ’nye ’ravindākṣa vimukta-māninas
even once in the five hundred and fifty aphorisms
tvayy asta-bhāvād aviśuddha-buddhayaḥ
of Vedānta-sūtra. The sūtra ‘janmādy asya
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
yataḥ’ (1.1.2) clearly states that Bhagavān is the
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
creator, maintainer and destroyer of this cosmic
manifestation. This proves the divine existence of O lotus-eyed one, those who are not Your
His form, energies and transcendental qualities. devotees may consider themselves to be
The sūtra ‘arūpavadeva tat-pradhānatvāt’ liberated by their performance of sense-
(3.2.14) describes the transcendental form of control and severe sādhana, but their
para-brahma. The sūtra ‘ānandamayo ’bhyāsāt’ intelligence is not pure, because they are
(1.1.12) confirms para-brahma’s pleasurable devoid of the sentiments of unalloyed devo­
pastimes and ‘anāvṛttiḥ śabdād anāvṛttiḥ śabdāt’ tion for You. As a result of neglecting Your
(4.4.22) states that the only process to attain lotus feet, which are the only shelter, they
the Supreme Truth is nāma-saṅkīrtana. In the again fall down to a degraded condition.
prayers of Śrī Brahmā in Śrīmad-Bhāgavatam
The four Kumāras and Śrī Śukadeva
(10.14.4), the cultivation of nirviśeṣa-jñāna has
previously worshipped the nirguṇa nirākāra
been forbidden:
brahma. However, by the mercy of Grandsire
śreyaḥ-sṛtiṁ bhaktim udasya te vibho Brahmā and Kṛṣṇa Dvaipāyana Vedavyāsa, they
kliśyanti ye kevala-bodha-labdhaye became attracted to the worship of the mithuna-
teṣām asau kleśala eva śiṣyate brahma, the Divine Couple, Śrī Śrī Rādhā-
nānyad yathā sthūla-tuṣāvaghātinām Kṛṣṇa. The special qualities and sweetness of
this mithuna-brahma are so attractive that even
O Prabhu, You are the ultimate auspi­
brahma-jñānīs (seekers of empiric knowledge)
ciousness‚ and bhakti is the best and only
discard their previous condition of being

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ātmārāma, absorbed in the pleasure of the ātmā, Verse 8

and become blissfully engaged in the worship of śrī-vinoda-bihārī yo
Śrī Śrī Rādhā-Kṛṣṇa mithuna-tattva: rādhayāḥ milito yadā
tada āhaṁ vandanaṁ kuryāṁ
ātmārāmāś ca munayo
sarasvatī-prasādataḥ
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim By the causeless grace of my gurudeva, Śrīla
itthaṁ-bhūta-guṇo hariḥ Sarasvatī Prabhupāda, I worship Śrī Vinoda-
Śrīmad-Bhāgavatam (1.7.10) bihārī Śrī Kṛṣṇa, when, upon meeting with
Śrīmatī Rādhikā, He becomes one with Her.
Liberated sages freed from all material
attachments and absorbed in self-realization Tattva-prakāśikā-vṛtti
are attracted to the Supreme Lord Hari’s This verse reveals yet another of its author’s
transcendental qualities and desire to serve confidential moods. The purport of ‘when Śrī
Him with pure devotion. Vinoda-bihārī is meeting with Śrīmatī Rādhikā’
has been thoroughly explained in the first verse.
pariniṣṭhito ’pi nairguṇye
When Kṛṣṇa is deeply absorbed in remembering
uttamaḥ-śloka-līlayā
Śrīmatī Rādhikā, His effulgence takes on a golden
gṛhīta-cetā rājarṣe
hue. Alternatively, the poet is bowing down again
ākhyānaṁ yad adhītavān
and again to rādhāliṅgita Śrī Vinoda-bihārī, the
Śrīmad-Bhāgavatam (2.1.9) form of Śrī Kṛṣṇa whose bluish effulgence has
Śrīla Śukadeva Gosvāmī personally testified been covered by the golden lustre of Śrīmatī
in Śrīmad-Bhāgavatam, “I myself was firmly Rādhikā when She embraces Him in union after
situated in the worship of nirguṇa-brahma, but separation. The underlying meaning is to pray
by the mercy of Śrīla Vyāsadeva, I was inspired exclusively to mithuna-brahma Śrī Śrī Rādhā-
to engage in the nectarean worship of the Divine Vinoda-bihārī, the divine form of rasarāja-
Couple, Śrī Śrī Rādhā-Kṛṣṇa.” mahābhāva. Sarasvatī-prasādataḥ means
The result of worshipping nirguṇa-brahma ‘by the causeless mercy of my gurudeva’. The
is liberation (mukti ). A one-pointed devotee name of his gurudeva is Śrī Bhaktisiddhānta
never accepts such mukti, even if it is offered by Sarasvatī. The word ‘Sarasvatī’ has two meanings:
Bhagavān. He desires to be engaged in the loving (1) the presiding deity of aparā-vidyā, worldly
devotional service of Bhagavān forever. Great knowledge, and (2) the presiding deity of parā-
brahma-jñānīs occasionally attain mukti by their vidyā, transcendental knowledge. Śrī Sarasvatī
hard austerities and severe sādhana, yet that same Ṭhākura is non-different from the presiding
mukti is attained very easily by outright demons deity of parā-vidyā. Thus, without his mercy it is
when they are killed by Bhagavān Himself. So impossible to worship śrī rādhāliṅgita-vigraha.
who but a fool would vainly endeavour to achieve Another confidential meaning is ‘tadā
such a condemned and low class of liberation? ahaṁ śrī-vinoda-bihārī vandanaṁ kuryāt – I
Wise devotees never accept such undesirable worship the divine form of Śrī Vinoda-bihārī-
mukti even if Bhagavān Himself offers it to them. rādhāliṅgita’. The name Śrī Vinoda-bihārī has

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

been given to the poet by his gurudeva. In compassion: śrī-guru-caraṇe rati, ei se uttamā-
addition to this, the name of his eternal spiritual gati / je prasāde pūre sarva āśā.
form is Śrī Vinoda Mañjarī. This is evident from
Verse 9
his praṇāma-mantra : gaurāśraya-vigrahāya
iti tattvāṣṭakaṁ nityaṁ
kṛṣṇa-kāmaika-cāriṇe / rūpānuga-pravarāya
yaḥ paṭhet śraddhayānvitaḥ
vinodeti svarūpiṇe. Thus, in this prayer the poet
kṛṣṇa-tattvam abhijñāya
aspires to be eternally engaged in his perfected
gaura-pade bhaven matiḥ
spiritual body in the permanent service to that Śrī
Kṛṣṇa who is embraced by Śrīmatī Rādhikā. The Whoever daily recites this tattvāṣṭakam with
realization of such a rarely fulfilled aspiration great faith will fully comprehend śrī kṛṣṇa-
is impossible without the mercy of śrī gurudeva, tattva, and will develop divine love for the
the condensed embodiment of mercy and lotus feet of Śrī Gaurasundara.

Śrī Maṅgala-āratī

W e stated earlier that our most revered

śrīla gurupāda-padma was a rasika
poet as well as a self-realized philosopher. I
dawn. Descriptions of niśānta-līlā are found in
Śrī Sanatkumāra-saṁhita, in Padma Purāṇa
(Pātāla-khaṇḍa) and in the books of the Gosvāmīs.
[the author] shall now present some verses from Śrīla Rūpa Gosvāmī has described these eightfold
his Maṅgala-āratī song, by which we can easily pastimes in a condensed form, while Śrīla
understand how rasika a poet he really was. In Kṛṣṇadāsa Kavirāja Gosvāmī has described them
this song, he has described Śrī Śrī Rādhā-Kṛṣṇa’s in detail in his Śrī Govinda-līlāmṛta, as has Śrīla
niśānta-līlā, Their pastimes at the end of night, Viśvanātha Cakravartī Ṭhākura in his Śrī Kṛṣṇa-
in a confidential way. Ordinary sādhakas cannot bhāvanāmṛta. Here we shall give a very brief
imbibe these profound emotions into their overview of niśānta-līlā.
hearts; only some elevated rāgānuga Vaiṣṇavas Śrī Śrī Rādhā-Kṛṣṇa Yugala are tired after
can understand these meanings. Their midnight pastimes, and are sleeping in a
The eternal pastimes of Śrī Śrī Rādhā-Kṛṣṇa charming kuñja, or forest bower. Some special
have been divided into eight periods (aṣṭa- sakhīs, carrying in their hands the articles and
kālīya-līlā) so that rāgānuga-sādhakas can ingredients required for their service at that time,
remember and contemplate them: (1) niśānta, the are waiting for Śrī Yugala-Kiśora to wake up. The
end of the night; (2) prātaḥ, dawn; (3) pūrvāhna, cool and gentle early morning breeze, kissing each
morning; (4) madhyāhna, midday; (5) aparāhna, and every flower, has become intoxicated with
early afternoon; (6) sāyaṁ, evening; (7) pradoṣa, Their fragrance and is now moving unsteadily.
first part of the night; and (8) madhya-rātri-līlā, Buzzing bumblebees wake up quickly and roam
pastimes in the middle of night. from flower to flower, also kissing them. The
Maṅgala-āratī is connected with niśānta- whole atmosphere of Vṛndāvana is becoming
līlā, the pastimes of Śrī Śrī Rādhā-Kṛṣṇa Yugala enchanted by the aroma of these blossoming
that take place in the last part of night before flowers.

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“Many different Vaiṣṇava ācāryas sweet chirping of the birds, They do not want
to get up from Their bed, for fear of losing the
in the Śrī Gauḍīya sampradāya happiness of Their deep embrace. At last, on the
request of the male and female parrots, They
have written maṅgala-āratī songs
sit up. Svādhīna-bhartṛkā 2 Śrīmatī Rādhikā
... However, my most worship­ful requests Her dear-most Śrī Kṛṣṇa to rearrange
Her garments and ornaments, and dhīra-lalita 3
śrīla gurudeva’s maṅgala-āratī
Kṛṣṇa, complies with Her request.
has its own unprece­dented and The sakhīs then enter the kuñja. They
approach the Divine Couple and sweetly con­
unique speciality. By singing this
versing (rasālāpa), they begin their respective
maṅgala-āratī one is infused with services. Suddenly, the female monkey Kakkhaṭī
loudly calls out, “Jaṭilā!” Upon hearing this, Śrī Śrī
the moods of Śrī Śrī Rādhā-Kṛṣṇa’s
Rādhā-Kṛṣṇa become anxious due to the mellow
niśānta-līlā in a way which cannot of transcendental fear and longing. They return to
be found anywhere else. ” Their respective homes, and sleep for some time.
Śrī Rūpa Gosvāmī’s condensed verse is as follows:

Śrī Vṛndā-devī becomes worried when she rātryante trasta-vṛnderita

sees Yugala Kiśora-Kiśorī still sleeping. “Aho! bahu-viravair bodhitau kīraśārī-
The sun is just about to rise now, and this Couple padyair-hṛdyair api sukha-
is still sleeping, happily bound to each other in śayanād utthitau tau sakhībhiḥ
tight embrace.” Seeing this, she becomes worried dṛṣṭau hṛṣṭau tadā tvoditarati-
and orders Vṛndāvana’s birds, such as śuka- lalitau kakkhaṭī-gīḥ saśaṅkau
sārī (the male and female parrots), the cuckoos, rādhā-kṛṣṇau satṛṣṇāv api nija-
peacocks and papīhās, “Wake Them up with nija-dhāmny āpta talpau smarāmi
your sweet songs, otherwise They will be put Many different Vaiṣṇava ācāryas in the Śrī
into embarrassment when everyone else wakes Gauḍīya sampradāya have written maṅgala-āratī
up.” As soon as the birds hear Śrī Vṛndā-devī’s songs of Śrī Śrī Rādhā-Kṛṣṇa Yugala. However,
orders, they all sing in their sweet voices about the my most worshipful śrīla gurudeva’s maṅgala-
Divine Couple Śrī Śrī Rādhā-Kṛṣṇa’s pastimes and āratī has its own unprecedented and unique
begin to wake Them up. speciality. By singing this maṅgala-āratī one is
Meanwhile, some of the prāṇa-preṣṭha- infused with the moods of Śrī Śrī Rādhā-Kṛṣṇa’s
sakhīs become enchanted while peering through niśānta-līlā in a way which cannot be found
a small opening in the bushes of the kuñja. In anywhere else. The song goes as follows:
their jubilation upon seeing the incomparable,
2 Editor: the heroine who happily controls Her lover
lustrous beauty of Śrī Śrī Rādhā-Kṛṣṇa, they
3 Editor: the hero who is very cunning and youthful,
begin to perform āratī with their eyes. Although expert in joking, carefree and subservient to his
the Divine Couple have been awakened by the girlfriend

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

maṅgala śrī-guru-gaura The peacocks, parrots and cuckoos all

maṅgala mūrati exist solely to sing for Your auspicious
maṅgala śrī-rādhā-kṛṣṇa- awakening.
yugala-pīriti (1)
sumadhura dhvani kare
All glories to the auspicious forms of śrī guru
jata śākhī-gaṇa
and Śrī Gaurasundara, and all glories to Śrī
maṅgala śravaṇe bāje
Śrī Rādhā-Kṛṣṇa’s auspicious amorous love.
madhura kūjana (6)
maṅgala niśānta-līlā
Sitting in the branches of the trees, all the
maṅgala udaye
birds sing their supremely sweet morning
maṅgala ārati jāge
melodies, which resound throughout the
bhakata hṛdaye (2)
forest. Those sweet, soft, auspicious sounds
All glories to Their auspicious niśānta- grace everyone.
līlā, which heralds the end of night and to
Their auspicious awakening, which brings kusumita sarovare
auspiciousness to all! Glories to maṅgala- kamala-hillola
āratī, which awakens in the devotees’ hearts. maṅgala saurabha bahe
pavana kallola (7)
tomāra nidrāya jīva
nidrita dharāya Varieties of flowers, with lotuses in the
tava jāgaraṇe viśva centre, fill the pond and sway with the waves.
jāgarita haya (3) Breezes carry auspicious aromas of pure
While You sleep, the jīvas lie sleeping deep delight and joy everywhere.
in their ignorance, but upon Your rising, the
jhāṁjhara kāṁsara ghaṇṭā
whole world awakens. (If You manifest in
śaṅkha karatāla
their hearts, then all tattva and all siddhānta
maṅgala mṛdaṅga bāje
will be revealed to them).
parama rasāla (8)
śubha-dṛṣṭi kara prabhu
Large cymbals, gongs, bells, conches,
jagatera prati
karatālas and auspicious mṛdaṅgas play the
jāguka hṛdaye mora
supreme rasa.
sumaṅgalā rati (4)
Please bestow Your kind glance upon the maṅgala ārati kare
world and awaken in my heart that most bhakatera gaṇa
auspicious rati. abhāgā keśava kare
nāma-saṅkīrtana (9)
mayūra-śukādi sāri
kata pikarāja Performing maṅgala-āratī in the company
maṅgala jāgara hetu of devotees, Śrī Keśava dāsa sings nāma-
kariche virāja (5) saṅkīrtana.

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The jīva is constitutionally a servant of the does not manifest without the mercy of Śrī Śrī
Supreme Lord. Unfortunately, the jīva who has Rādhā-Kṛṣṇa or Their associates, and until this
fallen into this illusory world, being averse to auspicious rati is manifested, the transcendental
Bhagavān since time immemorial, is burnt by the maṅgala-āratī will also not manifest itself.
threefold miseries in the cycle of repeated birth Therefore, the bhakti-sādhaka prays piteously
and death. Only by great fortune does the jīva in great distress to receive such good fortune
take shelter at the lotus feet of a sad-guru and (Verses 1–4).
follow the path of pure bhakti. At that time he This prayer causes the auspicious āratī of
realizes that śrī gurudeva, Śrī Gaurasundara and Śrī Śrī Rādhā-Kṛṣṇa Yugala to manifest in the
Śrī Śrī Rādhā-Kṛṣṇa Yugala are the embodiment heart of the rāgānuga-sādhaka. Losing external
of auspiciousness for the whole world. The consciousness of his body and this world, he
ultimate goal of the living entity is to attain prema sees with his eternal form mayūra-śukādi sāri
for the lotus feet of Śrī Śrī Rādhā-Kṛṣṇa. The life kata pikarāja / maṅgala jāgara hetu kariche
of that person in whose heart prema for Them virāja (Verse 5).
has arisen is actually successful. This condition Dawn is quickly approaching. In some
is the ultimate good fortune of all living entities. pleasure grove such as Saṅketa, Śrī Śrī Rādhā-
By the mercy of the all-auspicious Bhagavān Kṛṣṇa Yugala are still asleep, locked in each
and His devotee, when a practitioner of bhakti others’ embrace. Afraid that everyone will soon
goes on performing pure bhakti, he gradually wake up, Vṛndā-devī inspires the birds, such as
crosses successive stages such as śraddhā, the peacocks, male and female parrots, cuckoos
niṣṭhā, ruci and āsakti. At this point, śuddha- and papīhā, to awaken the Divine Couple. All the
sattva, which is the combined essence of the birds in the water and on the land start calling
hlādinī and saṁvit aspects of the svarūpa-śakti, in their sweet voices. The description of this
automatically manifests in the heart. Then, that pastime in Śrī Govinda-līlāmṛta (1.13) is most
fortunate sādhaka’s pure intrinsic spiritual form, heart-touching:
name, mood and other aspects are also revealed
drākṣāsu sāryaḥ karakeṣu kīrāḥ
in his heart.
jaguḥ pikībhiś ca pikā rasāle
By the association of devotees who are tattva-
pīlau kapotāḥ priyake mayūrāḥ
jña (well-versed in the conclusion of scripture)
latāsu bhṛṅgā bhuvi tāmracūḍāḥ
and rasika, he is naturally attracted to perform
nāma-kīrtana with great feeling and to remember Female parrots on the grape-vines, male
aṣṭa-kālīya-līlā. Only in the heart of a living parrots on the pomegranate trees, cuckoos
entity who has received such good fortune is on the branches of the mango trees, male
maṅgala niśānta-līlā manifested. The same and female pigeons in the pīlū trees, male
love-laden maṅgala-āratī that the priya-narma- and female peacocks in the kadamba trees,
sakhīs perform in the transcendental abode of male and female bumblebees on the creepers
Vṛndāvana during Śrī Śrī Rādhā-Kṛṣṇa Yugala’s and roosters on the ground – all are singing
niśānta-līlā is specifically bestowed upon the sweetly.
heart of such a sādhaka. This auspicious rati

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The male and female peacocks start crying Intoxicated bumblebees are humming every­
their sweet ‘ke-kā’. The male peacocks call out where in Vṛndāvana, which is full of many
‘ke’ – “The patience, shyness and chastity of varieties of jasmine flowers, such as belī, camelī,
Śrīmatī Rādhikā, who is the personification of jūhī, yūthikā, mallikā, mālatī, jātī and kunda. The
mahābhāva, are like a tall mountain. Who can clear ponds of fresh, sweet water are dense with
crush that mountain to powder? Only Kṛṣṇa!” lotuses swarming with humming bumblebees.
Then the peahens reply ‘kā’ – “Śrī Kṛṣṇa is like These lotuses sway at the touch of the cool,
a mad elephant, sporting with His beloved in gentle breezes, and they dance in overwhelming
the waves of prema. Who can control that jubilation when waves arise in the pond.
maddened elephant with the goad of Her love? In the midst of all this, everyone hears the
Only Śrīmatī Rādhikā!” name ‘Jaṭilā’. Śrī Śrī Rādhā-Kṛṣṇa Yugala and
Swarms of bumblebees blow Cupid’s conch Their sakhīs, full of suspense and eagerness,
as they buzz from one flower to another. Parrots immediately get ready to leave the kuñja to go to
like Dakṣa and Vicakṣaṇa, and female parrots Their respective homes.
such as Śubhā and Mañjubhāṣiṇī awaken the At this very moment, the internal absorption of
Divine Couple by heralding the auspicious the sādhaka breaks and he comes back to external
dawn. Although Rādhā and Kṛṣṇa are awakened consciousness. Grief overwhelms him, but just
by the sweet calling of these birds, They still then the bell starts ringing in the temple room
remain in a tight embrace with Their eyes for the āratī of Śrī Śrī Rādhā-Kṛṣṇa Yugala. The
closed, fearing that the pleasure of that embrace doors open and with deep sentiment the devotees
may vanish. start performing the āratī of the youthful Divine
The line maṅgala śravaṇe bāje madhura Couple. As the devotees sing maṅgala-āratī and
kūjana (Verse 6) can have many profound dance, their melodious voices combine with the
purports. The first meaning is that the sweet sweet sounds of jhāṁjhara, kāṁsara, ghaṇṭā,
calls (kūjana) of the birds on the branches of śaṅkha, karatāla and mṛdaṅga. Inspired by his
different trees enter the ears of Śrī Śrī Rādhā- previous absorption in niśānta-līlā, the author of
Kṛṣṇa as a sweet but indistinct auspicious sound. this poem also starts to perform nāma-saṅkīrtana
The second meaning is that the sweet sound of with the rest of the devotees. As he sings each
the birds enters the ears of the priya-narma- verse of the kīrtana, the bhāvas of niśānta-līlā
sakhīs, who are waiting for Śrī Śrī Rādhā-Kṛṣṇa appear in his heart, soothing his grief.
to wake up. There is another very confidential I have tried to reveal some of the heart­
meaning of the word kūjana. At the time of Śrī felt moods of paramārādhya Śrīla Gurudeva,
Śrī Rādhā-Kṛṣṇa’s amorous pastimes, Their rati- following śākhā-candra-nyāya, the logic of
vilāsa, They converse together and exchange the moon on the branch, but I know that I am
sweet joking words. When this kūjana enters the incapable of collecting even one drop from his
ears of the priya-narma-sakhīs 4, they become fathomless, endless ocean of rasa. May Śrīla
overwhelmed with love. Gurupāda-padma bestow his causeless grace
4 Editor: in this instance priya-narma-sakhīs refers to
upon this useless servant, so that I may one day
the mañjarīs become qualified for this.

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Śrīla Prabhupāda āratī

P    aramārādhyatama Śrīla Gurudeva com­

posed an exquisite āratī in honour of his
worshipful gurudeva, Śrīla Bhaktisiddhānta
He lit up the entire world with the lamp of the
perfect conclusions of pure devotion (bhakti-
siddhānta). This lamp is composed of five
Sarasvatī Prabhupāda. When it was published in brilliantly glowing flames, which represent
Śrī Gauḍīya-patrikā, all of Śrīla Prabhupāda’s service in the five primary rasas.
disciples and grand-disciples became delighted pañca mahādīpa yathā
to read it. Everyone started giving thanks, either pañca mahājyotiḥ
in person or indirectly. Some of the ācāryas of triloka-timira-nāśe
the Śrī Gauḍīya Maṭha could not curb their avidyā durmati (4)
greed to publish it in their respective magazines,
The five flames of the āratī lamp are like five
omitting Śrīla Gurudeva’s name. From then
radiant lights that represent the five rasas
onwards, all the Gauḍīya Maṭha devotees began
and that destroy the darkness of ignorance
to sing Śrīla Gurudeva’s āratī-kīrtana at the time
and crooked intelligence throughout the three
of Śrīla Prabhupāda’s āratī. worlds.

jaya jaya prabhupādera bhakati-vinoda-dhārā

ārati nehārī jala śaṅkha-dhāra
yoga-māyāpura-nitya- niravadhi bahe tāhā
sevā-dānakārī (1) rodha nāhi āra (5)
All glories, all glories to the āratī ceremony of The water in the conch shell is the con­ception
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda, of Śrīla Bhaktivinoda Ṭhākura, which even
which bestows eternal service at the Yogapīṭha today flows continually and which cannot be
in Māyāpura upon those who observe it. checked by anyone.

sarvatra pracāra-dhūpa sarva-vādya-mayī ghanṭā

saurabha manohara bāje sarva-kāla
baddha-mukta alikūla bṛhat-mṛdaṅga-vādya
mugdha carācara (2) parama rasāla (6)
Like the enchanting fragrance of incense, his Kṛṣṇa-kīrtana, which is accompanied by
preaching has spread everywhere, asto­nishing karatālas, bells and other instruments, resounds
all devotees, both liberated and conditioned, for all time, but really it is the printing press,
and all living entities, both moving and non- known as the bṛhad-mṛdaṅga, which distributes
moving. the supreme rasa in all directions.

bhakati-siddhānta-dīpa viśāla lalāṭe śobhe

jāliyā jagate tilaka ujjvala
pañca-rasa-sevā-śikhā gala-deśe tulasī-mālā
pradīpta tāhāte (3) kare jhalamala (7)

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Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

His charming, lovely face displays a smile which

is full of affection, and the beauty of his bodily
complexion is like a perpetually full moon.

yati-dharme paridhāne
aruṇa-vasana
mukta kaila medhāvṛta
gauḍīya gagana (10)
Attired in daybreak-coloured cloth, which
signifies the religious principles of sannyāsa,
he nullified the misconceptions which were
like clouds covering the clear Gauḍīya sky, and
established the doctrine of pure bhakti.

bhakati-kusume kata
kuñja viracita
saundarye-saurabhe tāra
viśva āmodita (11)
His many temples are like splendid kuñjas filled
with aromatic bhakti flowers (his bhaktas). The
beauty and fragrance of these kuñjas delight the
entire universe.

sevādarśe narahari
cāmara ḍhūlāya
Resplendent tilaka adorns his broad fore­head,
keśava ati ānande
and around his neck shines a necklace of tulasī
beads.
nirājana gāya (12)
As Narahari Prabhu, the ideal servant, fans Śrīla
ājānu-lambita bāhū Prabhupāda with a cāmara, Keśava dāsa sings
dīrgha kalevara this āratī song with great delight.
tapta kāñcana-baraṇa
parama sundara (8) Pūjyapāda tridaṇḍi-svāmī Śrīmad Bhakti
Bhūdeva Śrautī Mahārāja was one of the
With his long arms extending to his knees, his
prominent tridaṇḍī-sannyāsīs who took shelter
towering figure, and his complexion like molten
gold, he is supremely beautiful.
of jagad-guru Śrīla Prabhupāda. He was expert
in scriptures such as the Vedas, the Upaniṣads,
lalita-lāvaṇya mukhe the Purāṇas, Śrīmad-Bhāgavatam and Gītā,
sneha-bharā hāsī and he was deeply respected in the Sārasvata
aṅga kānti śobhe jaiche Gauḍīya Vaiṣṇava sampradāya. When he read
nitya pūrṇa śaśī (9) this āratī-kīrtana, he immediately came to Śrī

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His Life and Teachings

Dhāma Navadvīpa from his maṭha in Jhāḍagrāma

śrī-vārṣabhānavi-devi-
(in Medinīpura district) and congratulated Śrīla
dayitāya kṛpābdhaye
Gurudeva: “Mahārāja, it is very surprising that we
kṛṣṇa-sambandha-vijñāna-
could not recognize you until now, although we
dāyine prabhave namaḥ
were living closely together in Śrīla Gurudeva’s
āśrama for such a long time. Your heart is so full Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura as
of pure bhakti and such guru-niṣṭhā (profound Śrī Nayana Mañjarī is the most dear sakhī of
and unflinching faith for śrīla gurudeva), but we Vṛṣabhānu-nandinī Śrīmatī Rādhikā, who is
could not catch even the slightest scent of it. Śrī Kṛṣṇa’s beloved and the embodiment of
“We thought that you were only expert in unnatojjvala-madhura-rasa. To those who
managing and other worldly tasks, but all our take shelter of him, he awards the rare gift of
conceptions about you have been proved wrong. eternal service to the ocean of compassion, Śrī
Today, by great fortune, it seems that Śrīla Śacīnandana Gaurahari. Śrīla Prabhupāda, who
Prabhupāda is adoring your incomparable guru- is the best among the followers of Śrīla Rūpa
niṣṭhā and the unmatched quality of your bhakti. Gosvāmī, also mercifully bestows the rarely
I think that he is personally sitting in your heart obtained service of Śrī Gaurahari upon those who
and manifesting through you these wonderful perform or even witness this āratī. This āratī is
moods of pure bhakti, which are full of beautiful extraordinary and transcendental, and has unique
siddhāntas. You are glorious. We hope that you and distinctive features, not seen in other āratīs.
will continue to bestow limitless benefit upon the Verse 2. Śrīla Prabhupāda propagated pure
world by composing more unprecedented poems, bhakti and established preaching centres all over
prayers, essays and articles in the future.” the world by sending his brahmacārīs, sannyāsīs,
We will now explain some of the deep moods disciples and grand-disciples to the nine islands
contained in the stanzas of this āratī. of Navadvīpa, then to all the important cities, and
Verse 1. Yoga-māyāpura-nitya-sevā-dānakārī. even to mountains and forests, all over India and
The topmost part of Goloka is called Vraja, around the globe. By the aroma of his nectarean
Vṛndāvana or Gokula and next to it is Śvetadvīpa, preaching, all kinds of conditioned and liberated
or Navadvīpa. In the heart of this Navadvīpa- jīvas were and are attracted to follow śuddha-
dhāma is Śrī Dhāma Māyāpura. Here, Vrajendra- bhakti. In ordinary arcana, incense is offered
nandana Śrī Kṛṣṇa, having accepted the bodily first to the deity. The fragrance of that incense is
lustre and intrinsic moods of Śrīmatī Rādhikā, confined to the temple, whereas the aroma of the
comes as Śrī Śacīnandana Gaurahari and preaching of pure bhakti delights and attracts
relishes various types of bhāvas with His eternal the whole world. This is the transcendental distinc­
associates. It is very rare for jīvas to attain the tion of the incense of preaching śuddha-bhakti.
great fortune of entering the most munificent If Śrīla Sarasvatī Prabhupāda had not
śrī gaura-līlā. Nayana Mañjarī of śrī kṛṣṇa-līlā is propagated pure bhakti everywhere, then the
Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura whole world would have remained completely
in śrī gaura-līlā. His eternal form is described in deprived, and thus inauspicious. People from
his praṇāma-mantra. West Bengal and other parts of India, also, would

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

have been completely deprived of śuddha- (6) Conditioned souls are controlled by māyā.
bhakti, that is, rāgānuga-bhakti and especially (7) Liberated souls are free from māyā.
rūpānuga-bhakti. His means of preaching, which (8) The spiritual and material worlds are mani­
was to publish and distribute bhakti literature, festations of Śrī Hari, and are inconceivably
is unprecedented; it was never heard of or seen and simultaneously one with Him and
before. In this way, he created a new wave of different from Him.
the bhakti revolution throughout the world. Far (9) Bhakti is the only means of sādhana.
from India, in large and small countries in both (10) Love of Kṛṣṇa is the only goal.
the West and the East, small children, young boys These ten doctrines of bhakti are like roots
and girls, men, women and old people can be and medicinal herbs, and the essential juice of
seen completely immersed in the Vedic culture. these roots and herbs is the ghee that burns in
One can see them everywhere in these countries, the wicks of this ghee lamp. The five great wicks
holding a japa-mala in their hands, and wearing are the five types of sthāyībhāva, and the five
tilaka and śikhās. Dancing to the beat of mṛdaṅga types of rasa – śānta, dāsya, sakhya, vātsalya
and karatālas, they perform nāma-saṅkīrtana in and madhura – are the five flames.
their homes, in their temples and on the streets. Verse 4. The rays of these effulgent flames
Huge temples of Śrī Śrī Rādhā-Kṛṣṇa, Śrī Gaura- are vibhāva, anubhāva, sāttvika and vyabhicārī.
Nityānanda, Śrī Jagannātha-Baladeva-Subhadrā The darkness of ignorance of the three worlds
and other deities have been established around is destroyed forever by the powerful effulgence
the world. All this is the contribution of the of this ghee lamp, characterized by the five
mahāpuruṣa, Śrīla Bhaktisiddhānta Sarasvatī transcendental tongues of flame. When the con­
Prabhupāda. ditioned souls see this effulgence, the darkness of
Verse 3. In the worship of the deity, the ghee their corrupt intelligence and aversion to Kṛṣṇa
lamp (dīpa) is offered after the incense. In this is dispelled. Thus the effect of this extraordinary
unique worship, the wicks of the lamp are the lamp completely destroys darkness, or ignorance.
philosophical conclusions of bhakti. The bhakti Who lit this lamp in the present age? The lamp
doctrines are ten in number (daśa-mūla-tattva): of the siddhāntas of bhakti was ignited by Śrīla
(1) Scriptures such as Śrīmad-Bhāgavatam Bhaktisiddhānta Sarasvatī Ṭhākura.
which have been accepted by the guru- Verse 5. After incense and the ghee lamp,
paramparā are the best pramāṇa, or water is offered in a conch shell. Here, the conch
authentic evidence. shell is bhakti-vinodana, the transcendental
(2) Vrajendra-nandana Śrī Kṛṣṇa is the Absolute delight (vinodana) of devotion. (In other words,
Truth. the conch shell is Śrīla Bhaktivinoda Ṭhākura.)
(3) He is sarva-śaktimān, the possessor and The water in the conch shell is the pure and
master of all potencies. fragrant flow of śrī rūpānuga-bhakti released by
(4) He is the reservoir of all the rasas. bhakti-bhagīratha Śrīla Bhaktivinoda Ṭhākura.
(5) Both the conditioned and liberated souls are The current flows from this conch shell eternally
His vibhinnāṁśa-tattva, His separated parts and uninterruptedly, like an unbroken stream of
and parcels. oil, and will continue to flow in the future as well;

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this current of bhakti will never be interrupted. importance in the āratī propagated by Śrīla
The stream of water from this conch shell will Prabhupāda. The sound of an ordinary mṛdaṅga
continue to shower fortunate souls in this world, is very limited, but the bhakti literature published
so that they drown in bhagavat-rasa. by the bṛhad-mṛdaṅga reaches every corner of the
Verse 6. The bell is very important in the world. It enters the heart of practising devotees
worship of the deity. While offering incense, lamp and makes them dance in the ecstasy of harināma-
and other items, it is essential to ring the bell, which saṅkīrtana. The sound of this bṛhad-mṛdaṅga
is sarva-vādya-mayī, the sum total of all musical never stops. It eternally arises in the heart of the
sounds. The role of the bell, which keeps ringing devotees and keeps inspiring them. All glories and
eternally in this extraordinary āratī, is also quite victory to the āratī of Śrīla Prabhupāda, who has
unique. This transcendental bell is powerful hari- established this bṛhad-mṛdaṅga !
kathā. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura’s Verses 7 and 8. In this āratī-kīrtana,
whole life was permeated with hari-kathā ; indeed, paramārādhyatama Śrīla Gurudeva has
he was the embodiment of hari-kathā. His hari- described the divine beauty of oṁ viṣṇupāda Śrī
kathā would never stop, not even for a moment. Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda’s
It would automatically start to flow, even when transcendental body. “My most worshipful Śrīla
he saw innocent children or trees and plants. Bhaktisiddhānta Sarasvatī Prabhupāda is most
His hari-kathā was so potent and effective that dear to Śrīmatī Rādhikā as Śrī Nayana Mañjarī.
anyone who heard it would immediately become However, out of humility, he has manifested his
inspired with bhakti. name in this world as Śrī Śrīmad Bhaktisiddhānta
Kīrtana is also essential in the performance Sarasvatī Gosvāmī, covering his previous name,
of arcana. Śrīla Jīva Gosvāmī has written in his form and so on. Thus he has shown the ideal of
Krama-sandarbha commentary on Śrīmad- tṛṇād api sunīcena, being more humble than a
Bhāgavatam 7.5.23–24, “yadyapy anyā bhakti blade of grass.
kalau karttavyā tadā tat (kīrtanākhyā bhakti) “His broad forehead is beautified by urddhva
saṁyogenaiva – If a person executes other limbs of puṇḍra tilaka. Three strands of tulasī beads
bhakti, he should perform harināma-saṅkīrtana shine brilliantly around his neck. His long arms
at the same time. In Kali-yuga, performing any reach down to his knees, his stature is tall, he
sādhana independent of saṅkīrtana will not has beautiful and well-built limbs, and his bodily
bear any fruit.” Thus it is essential to perform complexion defeats the lustre of pure gold. All
kīrtana while doing arcana. Saṅkīrtana is divided these symptoms of a mahāpuruṣa announce in
into different types, such as nāma-kīrtana, rūpa- unison that he is a great personality.
kīrtana, guṇa-kīrtana and līlā-kīrtana. Amongst Verses 9–12. “An affectionate smile is always
these, nāma-kīrtana is the best of all: tāra madhye playing on his charming and lustrous lips. He
sarva-śreṣṭha nāma-saṅkīrtana (Śrī Caitanya- has adopted saffron-coloured garments such as
caritāmṛta, Antya-līlā 4.71). doṛ-kaupīna, bahirvāsa and uttarīya according
The mṛdaṅga is another essential part of to sannyāsa-dharma. The illuminating light from
saṅkīrtana. The contribution of the bṛhad- these garments has destroyed the dense darkness
mṛdaṅga, that is, the printing press, is of utmost of the clouds that covered the Gauḍīya sky after

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

the disappearance of Śrīla Viśvanātha Cakravartī “This āratī of Śrīla Prabhupāda is eternally
Ṭhākura and Baladeva Vidyābhūṣaṇa Prabhu. He present in Śrī Māyāpura-dhāma. His dear-most
has established śuddha-bhakti preaching centres Śrī Narahari Sevā-vigraha Prabhu is fanning
all over India and abroad. These preaching centres Śrīla Prabhupāda with a cāmara. In this way, Śrī
are like the pleasure groves (vilāsa-kuñjas) of Keśava is blissfully performing the āratī-kīrtana.”
Śrī Rādhā-kuṇḍa. Fashioned from the flowers Today, Gauḍīya Vaiṣṇavas everywhere
of the bhakti-latā, their beauty and fragrance affectionately sing this beautiful āratī-kīrtana
delights the whole world. composed by Śrīla Gurudeva.

Śrī Tulasī parikramā and āratī

F  or some time, the Śrī Gauḍīya Sārasvata

Vaiṣṇava sampradāya had no kīrtana to
sing at the time of śrī tulasī-parikramā and āratī.
Śrī Nārāyaṇa, or of Śrī Śālagrāma. Thus, Gauḍīya
Vaiṣṇavas worship her in the form of Vrajendra-
nandana Śrī Kṛṣṇa’s beloved sakhī in Vṛndāvana.
Some devotees used to sing Śrī Kṛṣṇadāsa’s tulasī For all these reasons, paramārādhya Śrīla
kṛṣṇa preyasī namo namaḥ / vilāsa-kuñja diyo Gurudeva felt the need for an appropriate prayer
vāsa. This is appropriate for highly elevated which ordinary sādhakas of the Śrī Gauḍīya
rāgānuga-sādhakas, but not for vaidhī-bhakti- Vaiṣṇava sampradāya could offer at the time
sādhakas who do not possess the greed to reside of tulasī-parikramā and āratī. The Gauḍīya
in the vilāsa-kuñja. Vaiṣṇavas accept Śrī Śrī Rādhā-Kṛṣṇa and Śrī
Others used to sing Candraśekhara’s namo Gaurahari as one non-dual para-tattva, and Śrīla
re namo re maiyā namo nārāyaṇi. This is Gurudeva has included this siddhānta in the
appropriate for Vaiṣṇavas of the Śrī Rāmānuja beautiful prayer that he composed. The whole
sampradāya, because in this song Tulasī-devī of the Sārasvata Gauḍīya Vaiṣṇava sampradāya
is addressed as the queen of Śrī Nārāyaṇa, or Śrī has accepted this prayer, which is complete in
Śālagrāma, who resides in Vaikuṇṭha. Śrī Gauḍīya all respects and brimming with philosophical
Vaiṣṇavas worship Śrī Vṛndā-devī as the most conclusions. The prayer is as follows:
dear sakhī of Śrī Śrī Rādhā-Kṛṣṇa. She is the
namo namaḥ
presiding deity of Vṛndāvana-dhāma, the topmost
tulasī kṛṣṇa-preyasī
section of Goloka, and she is expert in arranging
(namo namaḥ)
for Their intimate pastimes (līlā-vilāsa). She gave
rādhā-kṛṣṇa nitya-sevā—
her beautiful land of Vṛndāvana to her most
ei abhilāṣī (1)
dear sakhī, Vṛṣabhānu-nandinī Śrīmatī Rādhikā.
The intimate meetings of Śrī Śrī Rādhā-Kṛṣṇa je tomāra śaraṇa laya,
and Their other pastimes in the kuñjas become sei kṛṣṇa sevā pāya,
successful only with the help of Śrī Vṛndā-devī. kṛpā kori koro tāre
Tulasī, who is dear to Śrī Nārāyaṇa in Vaikuṇṭha, vṛndāvana-vāsī
is the vaibhava-prakāśa of Vṛndā-devī. The tulasī kṛṣṇa-preyasī
original Vṛndā-devī can never be the queen of (namo namaḥ) (2)

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tomāra caraṇe dhari, Verses 1 and 2. First of all, obeisances are

more anugata kari’, offered to Śrī Tulasī, or Vṛndā-devī, as the beloved
gaurahari-sevā-magna of Kṛṣṇa. She has been described as a very com­
rākha divā niśi passionate sakhī who bestows the eternal service
tulasī kṛṣṇa-preyasī of Śrī Śrī Rādhā-Kṛṣṇa Yugala. “To those who take
(namo namaḥ) (3) shelter of you, you kindly award kṛṣṇa-sevā and
the fortune of eternal residence in Vṛndāvana.”
dīnera ei abhilāṣa,
Śrīla Viśvanātha Cakravartī Ṭhākura has glorified
māyāpure/navadvīpe dio vāsa,
Śrīmatī Vṛndā-devī in his Śrī Vṛndā-devyāṣṭakam:
aṅgete mākhiba sadā
dhāma dhūli rāśi samasta-vaikuṇṭha-śiromanau śrī-
tulasī kṛṣṇa-preyasī kṛṣṇasya vṛndāvana-dhanya-dhāmni
(namo namaḥ) (4) dattādhikāre vṛṣabhānu-putryā
vṛnde! numas te caraṇāravindam (3)
tomāra ārati lāgi,
dhūpa, dīpa, puṣpa māgī, tvad-ājñayā pallava-puṣpa-bhṛṅga-
mahimā bākhāni ebe mṛgādibhir mādhava-keli-kuñjāḥ
hau more khuśī madhvādibhir bhānti vibhūṣyamāṇā
tulasī kṛṣṇa-preyasī vṛnde! numas te caraṇāravindam (4)
(namo namaḥ) (5)
tvadīya-dūtyena nikuñja-yūno-
jagatera jata phūla, ratyutkayoḥ keli-vilāsa-siddhiḥ
kabhu nahe samatula, tvat-saubhagaṁ kena nirucyatām tad
sarva-tyaji kṛṣṇa tava patra vṛnde! numas te caraṇāravindam (5)
mañjarī vilāsī
rāsābhilāṣo vasatiś ca vṛndā-
tulasī kṛṣṇa-preyasī
vane tvad-īśāṅghri-saroja-sevā
(namo namaḥ) (6)
labhyā ca puṁsāṁ kṛpayā tavaiva
ogo vṛnde mahārānī! vṛnde! numas te caraṇāravindam (6)
tomāra pādapa tale,
tvaṁ kīrtyase sātvata-tantra-vidbhir
deva ṛṣi kutūhale,
līlābhidhānā kila kṛṣṇa-śaktiḥ
sarva-tīrtha la’ye tā’rā
tavaiva mūrtis tulasī nṛ-loke
hana adhivāsī
vṛnde! numas te caraṇāravindam (7)
tulasī kṛṣṇa-preyasī
(namo namaḥ) (7) bhaktyā vihinā aparādha-lakṣaiḥ
kṣiptaś ca kāmādi-taraṅga-madhye
śrī-keśava ati dīna,
kṛpāmayi! tvāṁ śaranaṁ prapannā
sādhana-bhajana-hīna,
vṛnde! numas te caraṇāravindam (8)
tomāra āśraye sadā
nāmānande bhāsi “Śrī Vṛṣabhānu-rāja-nandinī Śrī Rādhikā has given
tulasī kṛṣṇa-preyasī you authority over Śrī Kṛṣṇa’s most sacred abode,
(namo namaḥ) (8) Vṛndāvana, which is fully endowed with unlimited

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qualities and is the crown jewel of all the Vaikuṇṭha be merciful and deliver me from the impassable
planets. On your order, the loveliness of the spring material ocean. I offer my obeisances at your
season eternally maintains the supreme beauty lotus feet again and again. O Vṛndā, beloved of
of Śrī Kṛṣṇa’s Vṛndāvana pleasure groves, which Kṛṣṇa, please be merciful to this surrendered soul
are decorated with different types of leaves and and give me residence in Vṛndāvana.”
fragrant flowers, and are full of bumblebees, deer, Verse 3. Śrīla Gurudeva continues in his
peacocks, male and female parrots, and other birds āratī-kīrtana, “O Vṛndā, we pray at your lotus feet
and animals. again and again. Please give us your guidance and
“The pleasure pastimes of Śrī Śrī Rādhā- bestow upon us the service of Śrī Gaurahari, who
Kṛṣṇa, who are always eager to relish such loving is Śrī Kṛṣṇa Himself, endowed with the internal
exchanges, are only made successful by your mood and effulgent lustre of Śrīmatī Rādhikā,
assistance as an extremely skilled envoy. In other so that we may be immersed day and night in
words, you become a messenger (dūtī ) just to that service.” Someone may raise the question,
arrange Their union, which would otherwise be “Śrīmatī Tulasī is the beloved of Śrī Kṛṣṇa and
very difficult. You assist in many different ways she can bestow kṛṣṇa-sevā. How, then, can she
to bring about the success of Their amorous give the service of Śrī Śacīnandana Gaurahari?”
pastimes (līlā-vilāsa). Who in this world can The answer is, “She can, because Śrī Śacīnandana
describe the limit of your fortune? I repeatedly Gaurahari and Śrī Kṛṣṇa are abhinna-para-
bow down at your lotus feet. tattva, the non-different Absolute Truth.” The
“O Vṛndā, by your mercy the greed to have Lord of all pastimes, līlā-puruṣottama Śrī Kṛṣṇa,
darśana of the rāsa-līlā arises in the heart of is rasika-śekhara, the enjoyer of the topmost
Kṛṣṇa’s devotees. By your mercy they obtain mellows, and parama-karuṇa, supremely merci­
residence in Śrī Vṛndāvana-dhāma and receive ful. He adopts the mood and complexion of
service to the lotus feet of their prāṇa-vallabha, Śrīmatī Rādhikā and appears in the form of
Śrī Śrī Rādhā-Mādhava. I repeatedly offer Śrī Śacīnandana Gaurahari to distribute rāga-
obeisances at your lotus feet. mārga-bhakti and to fulfil his own three internal
“O Vṛndā, in the bhakti-tantras composed by desires. These are (1) to know the greatness of
devotees such as Śrī Nārada, expert and learned Śrīmatī Rādhikā’s love, (2) to know the sweetness
scholars have described you as Śrī Kṛṣṇa’s līlā- of His form, qualities, flute and pastimes, which
śakti, His pastime potency. You expand yourself Śrīmatī Rādhikā relishes through Her love and
in this world as the renowned Śrī Tulasī-devī in (3) to know the happiness that Śrīmatī Rādhikā
the form of a plant. I offer my obeisances unto derives on tasting His sweetness. Therefore, Śrī
you again and again. Tulasī-devī is also very dear to Śrī Gaurahari and
“O merciful devī, I am devoid of bhakti, and can certainly give service to Him and love for Him.
therefore full of hundreds of offences, and Almost all the associates of Kṛṣṇa appeared
because of this I am sinking in the waves of with Śrī Gaurahari in male forms; very few
lust, anger and all base qualities in the ocean appeared in female forms. In Kali-yuga, Śrī
of material existence. I surrender at your lotus Vṛndā-devī has also appeared in the form of
feet because I have no other alternative. Please the tulasī tree to make kṛṣṇa-bhakti more easily

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attainable. Śrīla Advaita Ācārya, who is the Rādhikā in your vṛndā-kuñja.” According to
incarnation of Mahāviṣṇu, adopted the easiest Śrīmad-Bhāgavatam, the four Kumāras became
and most effective process to entreat Śrī Kṛṣṇa enchanted by the aroma of the honey of the
to advent in this world. The method of worship tulasī leaves which were offered at the Lord’s
was to offer some tulasī leaves with Gaṅgā water lotus feet, and that is why they came to Vaikuṇṭha
to Svayam Bhagavān Śrī Kṛṣṇa, and with great to have His darśana. All other flowers lack this
eagerness to chant the name of Kṛṣṇa loudly. astonishing power. The honey and aroma of Śrī
Svayam Bhagavān Śrī Kṛṣṇa appeared in this Tulasī attracts even Kṛṣṇa Himself.
world by the influential and infallible worship Once, Śrī Kṛṣṇa visited Kurukṣetra at
of Śrī Advaita Ācārya. Thus, Śrī Tulasī Mahārānī the time of the solar eclipse with His sixteen
can give the service of Śrī Gaurahari. thousand one hundred and eight queens and all
Verse 4. “O Vṛndā, O beloved of Kṛṣṇa! I the Dvārakāvāsīs. After taking bath for the last
repeatedly bow down at your lotus feet. Please time at the end of the eclipse, Śrī Kṛṣṇa’s dear
be merciful to this insignificant and destitute Satyabhāmā wanted to weigh Kṛṣṇa on a scale
soul who has surrendered to you, and allow me against a heap of gold and then give that gold to
to reside in Śrī Vṛndāvana, Śrī Māyāpura or Śrī Śrī Nārada in charity. Śrī Kṛṣṇa sat on one pan
Navadvīpa-dhāma. Then I will be able to smear of the scale and Satyabhāmā put all her gold
the dust of these transcendental abodes all over ornaments on the other pan. After that, all His
my body and, maddened with prema, I will sing other queens put every one of their ornaments
the names of Śrī Gaurahari or Śrī Kṛṣṇa.” on the pan, and then more and more golden pots
Verse 5. “O Tulasī-devī, beloved of Kṛṣṇa! were added, but the pan with the gold was still far
I have collected the sixteen items of worship too light. The queens did not know what to do, but
such as incense, a lamp, flowers and naivedya by Devarṣi Nārada’s inspiration they surrendered
(offerings of edibles) to perform your āratī, and to Vṛndāvaneśvarī Śrīmatī Rādhikā. Śrīmatī
with them I am affectionately performing your Rādhikā removed all the gold from the pan and
āratī. At the same time, I am glorifying you with replaced it with one tulasī leaf dipped in Her tears.
saṅkīrtana. You are Śrī Kṛṣṇa’s pastime potency, No sooner had She done that than Kṛṣṇa’s pan
His līlā-śakti, and you are most dear to Him. lifted and the pan with the tulasī leaf sank and
You are capable of giving prema-bhakti for Śrī touched the ground. Everyone was struck with
Gaurahari and the Divine Couple, Śrī Śrī Rādhā- wonder to see the glories of this one tulasī leaf.
Kṛṣṇa. May you be pleased with me. This is my In this way, we see that tulasī leaves and mañjarīs
repeated prayer at your lotus feet.” are superior to all other leaves and flowers. There
Verse 6. “O Tulasī-devī, beloved of Kṛṣṇa! can be no doubt about this conclusion.
There are varieties of beautiful flowers in the Verse 7. Śrīla Gurudeva continues: “O Tulasī,
world, such as belī, camelī, jūhī, kevaḍā and beloved of Kṛṣṇa! All the demigods and sages,
kamala, but they are insignificant compared with along with all the places of pilgrimage, eagerly
you. Śrī Kṛṣṇa rejects all these different flowers reside under your purifying shade just to attain
and accepts only your leaves and mañjarīs. your mercy. You can fulfil all their desires. I am
Kṛṣṇa enjoys pastimes with His beloved Śrīmatī very insignificant and quite worthless. I simply

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

surrender unto you and offer you my obeisances Śrī Tulasī is very auspicious and she bestows
again and again.” unlimited good fortune upon those who see
There are many authentic statements in śāstra her, touch her, meditate upon her, sing her
to prove that all the demigods and sages worship glories, offer obeisances to her, hear her
tulasī to attain bhagavad-bhakti and that all the pil­ glories, plant her, offer her leaves to Śrī
grimage places reside under the shade of the divine Hari’s lotus feet, serve her or worship her.
tulasī tree. Śrī Tulasī-devī is served in various ways. Those who serve Tulasī in these nine ways
dṛṣṭā spṛṣṭā tathā dhyātā kīrttitā namitā śrutā reside in Śrī Hari’s abode for thousands of
ropitā sevitā nityaṁ pūjitā tulasī śubhā yugas, i.e., eternally.
navadhā tulasīṁ devīṁ ye bhajanti dine dine Hence, this Tulasī-parikramā and āratī-
yuga-koṭī-sahasrāṇi te vasanti harer gṛhe kīrtana composed by our most revered Śrīla
Skanda Purāṇa, quoted in Gurudeva is of great benefit to all kinds of
Bhakti-rasāmṛta-sindhu (1.2.202–203) practising devotees.

Śrī Caitanya-pañjikā (Śrī Māyāpura-pañjikā)

(Paramārādhya Śrīla Gurudeva’s idea regarding Śrī Caitanya-pañjikā)

J  agad-guru Śrī Śrīmad Bhaktisiddhānta

Sarasvatī Prabhupāda is the founder of
the Śrī Caitanya-pañjikā, which protects Śrīla
for the time periods. Not only that, they have no
provision for ascertaining time in connection
with vratas such as fast days, the consideration
Bhaktivinoda Ṭhākura’s line. This pañjikā, or of pure (śuddha) and mixed (biddha) periods,
calendar, expounds the proper concepts and and the system for ascertaining auspicious times
conduct according to the pure siddhānta of Śrī for travelling without impediments. We clearly
Caitanya Mahāprabhu, following exclusively in see the absence of the pure guidance of Śrīla
the footsteps of Śrī Rūpa Gosvāmī. This is why, in Bhaktivinoda Ṭhākura and Śrīla Prabhupāda
short, we have called this calendar Śrī Caitanya- in these pañjikās, and there is certainly a dire
pañjikā. Another name for it is Śrī Māyāpura- need for an authentic Vaiṣṇava pañjikā, exactly
pañjikā, because Śrī Māyāpura is the place of following in their pure line. Śrī Caitanya-
Śrī Caitanya Mahāprabhu’s appearance. Jagad- pañjikā has appeared to fulfil this purpose. For
guru Śrīla Prabhupāda has written that Śrīla the information of the people in general and
Bhaktivinoda Ṭhākura is actually the great person for the devotees of Viṣṇu, we are presenting the
who initiated the tradition of Śrī Caitanyābda, or titles of the different divisions of time, which are
the Caitanya Era. found in the Viṣṇu-dharmottara and Hayaśīrṣa-
Today there are many pañjikās that have been pañcarātra:
popular for many years. However, they cannot
(A) the two movements of the sun:
be called complete (pañcāṅga) in all respects,
(1) northern (uttarāyaṇa) – Balabhadra
for they have many deficiencies. They do not
(2) southern (dakṣiṇāyana) – Kṛṣṇa
even mention any appropriate Vaiṣṇava titles

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(B) the six seasons: (4) caturthī (fourth day) – Kapila

(1) summer – Puṇḍarīkākṣa (5) pañcamī (fifth day) – Śrīdhara
(2) rainy season – Bhogaśāyī (6) ṣaṣṭhī (sixth day) – Prabhu
(3) autumn – Padmanābha (7) saptamī (seventh day) – Dāmodara
(4) light cold winter (hemanta) – Hṛṣīkeśa (8) aṣṭamī (eighth day) – Hṛṣikeśa
(5) freezing cold winter (śīta) – Devatrivikrama (9) navamī (ninth day) – Govinda
(6) spring – Mādhava (10) daśami (tenth day) – Madhusūdana
(11) ekādaśī (eleventh day) – Bhūdhara
(C) the two phases (pakṣa) and additional month
(12) dvādaśī (twelve day) – Gadī
(malamāsa):
(13) trayodaśī (thirteenth day) – Śaṅkhī
(1) kṣaya, or malamāsa – Puruṣottama
(14) caturdaśī (fourteenth day) – Padmī
(2) dark fortnight (kṛṣṇa-pakṣa) –
(15) pūrṇimā and amāvasyā (full moon day
Pradyumna, Kṛṣṇa
and dark moon day) – Cakrī
(3) light fortnight (śukla-pakṣa) –
Aniruddha, Gaura (G) the twenty-seven constellations (nakṣatra):
(1) Aśvinī – Dhātā
(D) the twelve months:
(2) Bharaṇī – Kṛṣṇa
(1) Vaiśākha – Madhusūdana
(3) Kṛttikā – Viśva
(2) Jyeṣṭha – Trivikrama
(4) Rohiṇī – Viṣṇu
(3) Āṣāḍha – Vāmana
(4) Śrāvana – Śrīdhara (5) Mṛgaśirā – Vaṣaṭkāra
(5) Bhādra – Hṛṣīkeśa (6) Ārdrā – Bhūtabhavyabhavat Prabhu
(6) Āśvina – Padmanābha (7) Punarvasu – Bhūtabhṛt
(7) Kārtika – Dāmodara (8) Puṣyā – Bhūtakṛt
(8) Agrahāyaṇa – Keśava (9) Aśleṣā – Bhāva
(9) Pauṣa – Nārāyaṇa (10) Maghā – Bhūtātmā
(10) Māgha – Mādhava (11) Purva-phālgunī – Bhūtabhāvana
(11) Phālguna – Govinda (12) Uttara-phālgunī – Avyakta
(12) Caitra – Viṣṇu (13) Hastā – Puṇḍarīkākṣa
(14) Citrā – Viśvakarmā
(E) the days of the week: (15) Svāti – Śuciśravā
(1) Sunday – Sarva-vāsudeva (16) Viśākhā – Sadbhāva
(2) Monday – Sarvaśiva-saṅkarṣaṇa (17) Anurādhā – Bhāvana
(3) Tuesday – Sthānu-pradyumna (18) Jyeṣṭhā – Bharttā
(4) Wednesday – Bhūta-aniruddha (19) Mūlā – Prabhava
(5) Thursday – Ādi-kāraṇodaśāyī (20) Pūrvāṣāḍhā – Prabhu
(6) Friday – Nidhi-garbhodaśāyī
(21) Uttarāṣāḍhā – Īśvara
(7) Saturday – Avyaya-kṣīrodaśāyī
(22) Śravaṇā – Aprameya
(F) the sixteen tithīs (lunar days): (23) Dhaṇiṣṭhā – Hṛṣīkeśa
(1) pratipat (first day of the lunar cycle) – (24) Śatabhiṣā – Padmanābha
Brahmā (25) Purva-bhādrapada – Amara Prabhu
(2) dvitīyā (second day) – Śrīpati (26) Uttara-bhādrapada – Agrāhya
(3) tṛtīyā (third day) – Viṣṇu (27) Revatī – Śāśvata

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Statements regarding Śrī Gauḍīya-patrikā

[An article by Śrīla Bhakti Prajñāna Keśava Mahārāja from
the first edition of Śrī Gauḍīya-patrikā, 14 March, 1949]

The nature of Śrī Patrikā years, so the publication of Sajjana-toṣaṇī went

Ś  rī Gauḍīya-patrikā 5 is the main journal of

Śrī Gauḍīya Vedānta Samiti. The Samiti is
wholly and solely dedicated to the service of the
on for about twenty-four years, finishing in 1905.
Later, in 1922, Śrīla Bhakti Prajñāna Keśava
Mahārāja began to publish a weekly magazine
Navadvīpa-dhāma Pracāriṇī Sabhā, which was called the Gauḍīya as the non-different form
founded by Śrīla Bhaktivinoda Ṭhākura, and of of the monthly Sajjana-toṣaṇī. This journal was
the Śrī Viśva Vaiṣṇava Rāja Sabhā, founded by also published for about twenty-four years,
Śrīla Jīva Gosvāmī. Since the Samiti is the foremost terminating around 1946.
and very dear servant of both these assemblies
(sabhās) it is the non-different embodiment of The cause of the appearance of
them. Hence, we should understand that the main Śrī Gauḍīya-patrikā
journal of Śrī Gauḍīya Vedānta Samiti is the main After the disappearance of Śrīla Prabhupāda,
journal of both assemblies. his staunch and intimate servants preached
The form of Śrī Gauḍīya-patrikā is non- pure hari-kathā, following his internal moods.
different from Śrī Sajjana-toṣaṇī, the journal However, owing to various types of divine and
of the Navadvīpa-dhāma Pracariṇī Sabhā, and demonic incidents, they were unable to continue
from the weekly Gauḍīya, the journal of the the real service of the weekly Gauḍīya, and while
Viśva Vaiṣṇava Rāja Sabhā. Therefore, the mood, feigning dependence on guru, it actually became
language and line of Śrī Gauḍīya-patrikā are independent. From then on, the principles on
non-different from the mood, language and line which Gauḍīya was based were changed without
of Śrīla Prabhupāda and Śrīla Bhaktivinoda any check or opposition. It simply supported the
Ṭhākura. In short, Śrī Gauḍīya-patrikā exclu­ policy, “Where there is pretence there is nothing of
sively promotes the message of Śrīla Rūpa and value.” [In other words, a third-class product was
Raghunātha. distributed on the strength of the Gauḍīya’s good
name.] Many people tried to save the skeletal body
The circulation period of Sajjana- of the Gauḍīya with poisonous and foul-smelling
toṣaṇī and Gauḍīya oil, but their hearts were completely devoid of the
Under the editorial guidance of Śrīla Bhaktivinoda real essence, and the Gauḍīya gradually wasted
Ṭhākura, Śrī Sajjana-toṣaṇī was first published away. The real nourishment of the Gauḍīya is the
in approximately 1881, sixty-seven years before siddhānta of bhakti following in the footsteps of
the inauguration of Śrī Gauḍīya-patrikā in 1949. Śrīla Rūpa Gosvāmī and dedicated to the service
He continued it for nearly seventeen years, after to Śrī Hari, Guru and Vaiṣṇavas. It is impossible
which Śrīla Prabhupāda was the editor for seven for the Gauḍīya to stay alive in the absence of this
5 Editor: patrikā = the bearer of a message or discussion nourishment. There were countless preparations

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His Life and Teachings

“The real nourishment of the of observing festivals by mixing transcendental

smṛti-śāstra with the mundane smṛti-śāstra. They
Gauḍīya is the siddhānta of bhakti do not know that the transcendental substance
following in the footsteps of Śrīla is never accessible to the mundane senses. Many
other journals discuss illusory conceptions on the
Rūpa Gosvāmī, and dedicated to pretext of hari-kathā, and thus actually deal only
the service to Śrī Hari, Guru and with mundane subject matter. These periodicals
can give no pleasure to the hearts of the followers
Vaiṣṇavas. It is impossible for the of Śrī Gaurahari. In some places they instigate
Gauḍīya to stay alive in the absence quarrels and alliances by relating stories that
are opposed to bhakti, and elsewhere they are
of this nourishment. ” filled with self-praise. In this way they bring no
happiness to the devotees’ hearts.
of inedible and improper foodstuffs, but since Some think that they can advance or modernize
they were imbued with siddhāntic misconceptions the path of bhakti by following materialistic
and were rooted in disloyalty to śrī guru, they were conceptions, and trying to hide śuddha-bhakti.
useless and failed to save the life of the Gauḍīya. Others destroy the beauty of śuddha-bhakti by
After surviving somehow or other for twenty- making concessions to a particular mundane
four years, the Gauḍīya disappeared because of sampradāya. Śrī Gauḍīya-patrikā will stay
offences committed by its so-called managers. far away from such journals. When sentiments
The Gauḍīya Vaiṣṇava world was then deprived that are actually opposed to śuddha-bhakti are
of the fortune of plunging into the stream of unknowingly allowed in bhakti-kathā, they can
pure rūpānuga-bhaktivinoda, as practised and prevent service from being revealed in the hearts
propagated by Śrīla Prabhupāda. Therefore, Śrī of the devotees. With this apprehension, the
Gauḍīya-patrikā has appeared to once again patrikā will always try to caution its readers away
bestow this fortune. from mundane topics. Those whose hearts are full
of masses of non-devotional conceptions cannot
The purpose of Śrī Patrikā perceive the happiness of bhakti because of their
Nowadays, there are many different journals in diseased condition. Śrī Patrikā will not be able to
the world of religion, but Śrī Gauḍīya-patrikā bring any delight to the hearts of such readers.
is completely different from all of them. This
journal will never make compromises in the The connection of various ethics
fearless and impartial propagation of the truth. with Śrī Gauḍīya
We have found many journals and books which Śrī Gauḍīya-patrikā will always engage in critical
imitate the pure bhakti-dharma but which are analysis of the current of Indian thought and in
filled with misconceptions. Their points of view assessing the extent to which it is connected with
are opposed to the transcendental conception of the world of dharma. This patrikā will have no
pure śrī rūpānuga Vaiṣṇavism, as we will show in connection with political, social, economic and
each respective case. Some invent the principle educational behaviour and activities. At the same

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

time, it will not silently allow inauspiciousness to immemorial. The word dharma does not indicate
appear in the world when these ethics create an any sort of narrowness, deficiency or uselessness.
impediment in the behaviour and ideas that origi­ True dharma is not the same as the semblance
nate in the ethics of the eternal sanātana-dhāma. of dharma. It is not proper to be disrespectful
When we assess the history of India before towards dharma, after seeing the false and narrow
independence, we find that the ethics of dharma activities of the supposed flag carriers of dharma.
are the root and foundation of all ethics. Our Mortal concep­ tions degrade human beings
indifference towards that dharma is the main and immerse them in the ocean of grief. Mere
cause of our fall down, but when we adhere to arrangements for food, lodging and clothing,
it, we can attain sovereignty of this world. Śrī however luxurious, cannot give eternal peace.
Patrikā will warn all Indians by explaining and Even those who have reached the ultimate limit
giving examples of this indifferent attitude in of sense enjoyment are also immersed in the
every aspect. Dharma is the speciality and also deepest anxiety. There is no need to explain this
the life of India. Only because of dharma has to everyone. Peace is a separate principle. The
India commanded a place at the head of the world. objects of this world can never bring about peace.
The key mantra that unfolds independent India’s
victory flag at the head of the entire world is the The language of Śrī Patrikā
best verse of Śrī Mahāprabhu’s Śikṣāṣṭaka: tṛṇād Articles in every regional language will be
api sunīcena taror api sahiṣṇunā / amāninā published in this patrikā, so that it will be
mānadena kīrtanīyaḥ sadā hariḥ. Śrī Patrikā will honoured in all parts of India. Those in Bengali,
always perform kīrtana boldly to teach the people Sanskrit, Hindi, Assamese, Oriya and English will
of the whole world the purport of this verse. get first preference. This patrikā presents itself
before the people of the world with a heavy weight
Dharma is India’s prestige and the of responsibility and its success depends on the
bestower of peace internal sympathy and the good wishes of the
It is India’s honour to be a nation governed residents of India.
by dharma, which has guided India since time

Statements about Śrī Bhāgavata-patrikā

History topmost dharma. The day on which he started

J  
agad-guru oṁ viṣṇupāda aṣṭottara-śata
Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī
Yatirāja (the king of the sannyāsīs) is the crown
the publication was the Kṛṣṇa-amāvasyā, the new
moon, of Kārtika, and thereafter this fortnightly
journal was published on the day of each full
jewel of the dynasty of paramahaṁsas. On 9 moon and each new moon. Publication of this
November 1931, at Śrī Paramahaṁsa Maṭha at journal continued regularly for a few years and
Naimiṣāraṇya, he inaugurated the publication then stopped.
of the Hindi fortnightly journal, Bhāgavata, in Following in jagad-guru Śrīla Prabhupāda’s
order to unleash the flow of the teachings of the footsteps, Śrī Gauḍīya Vedānta Samiti vowed

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His Life and Teachings

to serve this journal; and Śrī Keśavajī Gauḍīya or monthly appearance of the eternal Bhāgavata is
Maṭha, Mathurā, published Śrī Bhāgavata- the spreading of the unlimited and eternal beauty
patrikā in Hindi every month from June 1955 of Śrīmad-Bhāgavatam.
to May 1974. Then it disappeared again by the For this reason, the crown jewel of the
desire of providence. Fortunately, however, it has Gauḍīya dynasty and the emperor of the kings
manifested itself once again to promote the flow of renunciants, jagad-guru Śrīla Prabhupāda
of dharma as practised and propagated by the published Śrī Bhāgavata-patrikā in the gaura-
most merciful Śrī Kṛṣṇa Caitanya Mahāprabhu, pakṣa (the waxing of the moon) and the kṛṣṇa-
who advented to purify the age of Kali. We humbly pakṣa (the waning, or dark phase, of the moon).
request intelligent readers to make their lives The Śrīmad-Bhāgavatam is explained, discussed,
successful by bathing in this Gaṅgā of prema. practised, honoured and supported in both lunar
Śrīla Gurudeva has presented the following phases. In other words, Śrī Bhāgavata-patrikā
thoughts regarding the purpose of the Patrikā (5 is particularly essential to convey the pur­ port
June 1955): of Śrīmad-Bhāgavatam to the sampradāyas
who lack faith and conviction in the topmost
Eternality viṣṇu-tattva, i.e., bhagavat-tattva, in the form of
Bhāgavata is an eternal reality. There is no Śrī Gaurahari.
obstruction to its eternality, whether it appears
fortnightly, monthly, yearly or even daily, hourly ‘Śrī’ and ‘Patrikā’
or at every blink of an eye (anupalika). These are The use of the word Śrī before the word Bhāgavata
just divisions of endless time. For those who do implies its eternality. Thus, eternality is the śrī, or
not have a conception of endlessness (ananta) beauty, of Bhāgavata. The word patrikā means
and completeness (pūrṇatā), a part brings them ‘the carrier of the message or the discussion’, so
towards the whole. Still, an aṁśa (part) is forever the use of the word patrikā after Bhāgavata means
a part and pūrṇa (whole) is eternally the complete that this journal is the bearer of the conduct‚
whole. An aṁśa never becomes the whole or attains conceptions and discussion based on the doctrines
equality with it. Those who cannot comprehend of Bhāgavata. Śrī Bhāgavata-patrikā therefore
the eternal truth perceive it as appearing and presents itself to the readers as the carrier of
disappearing, and as being subject to birth and the eternal message of the Bhāgavata. It will not
death, but this perception is simply false and entertain any temporary, perishable, changing and
imaginary. Vṛndāvana and Mathurā-dhāma, for false conceptions or articles. There will never be
instance, are eternal, but they seem to appear and a place in Śrī Patrikā for any subject matter that
disappear. Only the Gauḍīyas, the followers of gives rise to absurd and useless talk about eating,
Śrīman Mahāprabhu, can understand the truth of sleeping, mating, defending and so on.
the appearance and disappearance of the eternal Compositions, philosophy, poems and
abode. Vaiṣṇavas who belong to other sampradāyas articles that assist or enhance the happiness
or to no sampradāya at all cannot understand derived from sense enjoyment cannot be given
these subject matters. Śrīmad-Bhāgavatam is the the title of Śrī Patrikā. Thus, vi-śrī, that which
only source of evidence for this, and the fortnightly is without śrī, is not worthy of respect. Śrī alone

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s vām ī

is a transcendental reality. We will distribute the The usage of language

transcendental tidings that are endowed with the
Since language expresses sentiment, the moods of
śrī (beauty) of the Vaikuṇṭha world, and we will
the people will influence the language. Previously,
oppose the material conceptions of the present
the only language used in our country was the Vedic
world which are devoid of śrī. This patrikā has
language, and the manifestations of viṣṇu-tattva
adopted the national language Hindi as the vehicle
were the only worshipful objects for every living
for the distribution of the eternal message.
entity. Sanskrit was used to exchange sentiments
National language as recently as the medieval period. Today, in the
same country, Hindi has been established as the
Language is the expression of our sentiments,
vehicle for administration. In any case, we will
which are the distinctive tendency of the heart.
adopt whatever system is presently manifest
Hence, since its quality determines the quality of
and whatever becomes manifest in the course of
the expression, the communication of sentiment
time and in the ceaseless flow of change if it is
is not completely achieved if the vehicle is weak.
favourable for bhagavat-sevā.
The thoughts of the heart will be perceived clearly,
and will influence society only to the degree that laukikī vaidikī vāpi
the language is pure, exalted and advanced. We yā kriyā kriyate mune
propose to broadcast the sentiments of Vaikuṇṭha hari-sevānukūlaiva
in the national language, in the hope that the sā kāryā bhaktim icchatā
present national language will prosper and fully Nārada-pañcarātra, quoted in
express the sentiments of all living entities. Bhakti-rasāmṛta-sindhu (1.2.198)

The Hindi language Any activity, whether it is spiritual or

mundane, must be performed in a manner
The majority of ancient Indian languages are
favourable for bhakti.
derived from the Vedic Sanskrit language, which
is the original written word of the Vedas. Distorted This is the proper perspective on the changes
forms of Sanskrit are found in various languages of the material world that occur with the passage
according to time, place and people. The native of time, and it is only found in the Vedic system of
people of Hindustan speak in Hindi to exchange thought. No situation past, present or future can
the sentiments of their hearts. The words ‘Hindu’ possibly exist beyond the scope of the Vedas or
or ‘Hindi’ are not original Vedic words, nor are śāstras. Therefore, we consider all situations to
they found in Sanskrit. The word ‘Hindu’, instead be transformations of the Vedic stage, and in
of ‘Sindhu’, was used by the residents of Persia a favourable mood we propose to discuss the
(Phārasa) to address the people who lived near the eternal vaikuṇṭha-tattva in the Hindi language.
banks of the river Sindhu.
Although everyone accepts that the Vedic, or Jurisdiction of the national language
ancient scriptural, Sanskrit is our root vehicle Śrī Bhāgavata-patrikā will publish a message that
for communication, still Hindi in its current form will free from māyā the jīvas of that section of the
has been adopted as our national language. world which is governed by the Hindi-speaking

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His Life and Teachings

“
national language, descriptions of the dominion
Śrī Bhāgavata-patrikā goes beyond and constitution of the Vaikuṇṭha world. This is why
the activities of the perishable and Śrī Bhāgavata-patrikā is heralded as the exclusive

ceaselessly changing body and mind, carrier of the transcendental message of Vaikuṇṭha.
and will publish in Hindi, the present Request
We humbly submit a request at the feet of our
national language, descriptions of readers that they should benefit themselves by
the dominion and constitution of the eagerly studying the subject matter of this patrikā.
The language and conceptions of the Vaikuṇṭha
Vaikuṇṭha world. T his is why
world differ from the ordinary language born from
Śrī Bhāgavata-patrikā is heralded the stream of worldly consciousness, and are far
as the exclusive carrier of the tran­ more profound. Consequently, some parts of the
”
Patrikā may not be easily understood at first. Still,
scendental message of Vaikuṇṭha. it will become sweeter and sweeter upon repeated
reading, just as the tongue afflicted by jaundice
nation. Which part of the creation is ruled over by gradually tastes the sweetness of sugar candy. Your
a nation? Only a small part of the body and mind, sympathy with our bona fide endeavour and your
because the activities of the nation affect only the assistance in our undertaking will make us feel
body and mind. But Śrī Bhāgavata-patrikā will successful. To achieve this great purpose, we will
not even glance upon issues that are maintained, publish in this patrikā the writings of previous
admin­istered or protected by the body and mind. mahājanas, or spiritual authorities, and living
The nation will only be concerned with its own mahāpuruṣas, great souls. We will always beware
terrene, that is, things related to body and mind. the writings of modern conditioned souls, which
Śrī Bhāgavata-patrikā goes beyond the activities are riddled with faults, errors and negligence. This
of the perishable and ceaselessly changing body is the unique speciality and pride of Śrī Bhāgavata-
and mind, and will publish in Hindi, the present patrikā. What need is there to say more?

Literature on śuddha-bhakti published, written or edited by

oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja
(1) Śrīla Bhaktivinoda Ṭhākura’s collections patrikā (Hindi monthly journal); (12) Śrī Gauḍīya
of essays (Prabandhāvalī) ; (2) Śaraṇāgati Gīti-guccha ; (13) Śrī Dāmodarāṣṭakam ; (14) Śrī
(with Yāmuna-bhāvāvalī); (3) Shri Chaitanya Rūpānuga-bhajana-sampat ; (15) Śrī Mahāprabhu
Mahaprabhu, His Life & Precepts  ; (4) Prema- kī Śikṣā ; (16) Sāṅkhya-vāṇī ; (17) Śrī Navadvīpa-
pradīpa (transcendental novel); (5) Śrī Navadvīpa- śatakam ; (18) Śrī Navadvīpa-dhāma Parikramā ;
bhāva-taraṅga ; (6) Jaiva-dharma ; (7) Sahajiyā- (19) Māyāvāda kī Jīvanī, or Vaiṣṇava Vijaya  ;
dalana ; (8) Sahajiyā-dalana (in Hindi); (9) Śrī (20) Jaiva-dharma (Hindi); (21) Śrī Navadvīpa-
Caitanya-pañjikā ; (10) Śrī Gauḍīya-patrikā dhāma-māhātmyam (Pramāṇa-khaṇḍa);
(Bengali monthly journal); (11) Śrī Bhāgavata- (22) Vijanagrāma aur Sannyāsī (ancient poetry). Y

379
Part Eight:
His Legacy
 Disciples and god-brothers of oṁ viṣṇupāda
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja
to whom he bestowed tridaṇḍa-sannyāsa and bābājī-veśa

Tridaṇḍa-sannyāsa: (10) Śrīmad Bhaktivedānta Muni Mahārāja

(1) Śrīmad Bhaktivedānta Vāmana Mahārāja (Śrī Sanātana Dāsādhikārī),
(Śrī Sajjana-sevaka Brahmacārī), Thursday, 19.9.1959
Tuesday, 11.3.1952 (11) Śrīmad Bhaktivedānta Rāddhānti Mahārāja
(2) Śrīmad Bhaktivedānta Trivikrama Mahārāja (Śrī Bhāgavata-prasāda Vrajavāsī),
(Śrī Rādhānātha Dāsādhikārī), Monday, 11.3.1963
Tuesday, 11.3.1952 (12) Śrīmad Bhaktivedānta Harijana Mahārāja
(3) Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja (Śrī Prabuddha-kṛṣṇa Brahmacārī)
(Śrī Gaura-nārāyaṇa Bhakta-bāndhava), (13) Śrīmad Bhaktivedānta Urddhvamanthi
Tuesday, 11.3.1952 Mahārāja (Dr. Vrajānanda Vrajavāsī),
(4) Śrīmad Bhaktivedānta Viṣṇu Mahārāja Monday, 11.3.1963
(Śrī Ānanda-gopāla Dāsādhikārī), (14) Śrīmad Bhaktivedānta Paryaṭaka Mahārāja
Saturday, 28.2.1953 (Śrī Cidghanānanda Brahmacārī),
(5) Śrīmad Bhaktivedānta Paramārthī Mahārāja Friday, 19.3.1965
(Śrī Pūrṇānanda Dāsādhikārī), (15) Śrīmad Bhaktivedānta Tridaṇḍi Mahārāja
Saturday, 28.2.1953 (Śrī Rasika-mohana Vrajavāsī),
(6) Śrīmad Bhaktivedānta Śānta Mahārāja Friday, 19.3.1965
(Śrī Kṛṣṇasundara Brahmacārī), (16) Śrīmad Bhaktivedānta Daṇḍī Mahārāja
Saturday, 28.2.1953 (Śrī Guru-śaraṇa dāsa),
(7) Śrīmad Bhaktivedānta Parivrājaka Mahārāja Friday, 19.3.1965
(Śrī Parama-dharmeśvara Brahmacārī), (17) Śrīmad Bhaktivedānta Bhikṣu Mahārāja
Friday, 19.3.1954 (Śrī Haridāsa Vrajavāsī), Friday, 19.3.1965
(8) Śrīmad Bhaktivedānta Śuddhādvaitī Mahārāja (18) Śrīmad Bhaktivedānta Paramādvaitī
(Śrī Jayādvaita Brahmacārī), Mahārāja (Śrī Rohiṇī-nandana Vrajavāsī),
Friday, 19.3.1954 Friday, 19.3.1965
(9) Śrīmad Bhaktivedānta Svāmī Mahārāja (19) Śrīmad Bhaktivedānta Nyāsī Mahārāja
(Śrī Abhaya-caraṇa Bhaktivedānta), (Śrī Hari Brahmacārī),
Thursday, 19.9.1959 Tuesday, 28.3.1967

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 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

(20) Śrīmad Bhaktivedānta Viṣṇu-daivata (4) Śrīmad Vaṁśīvadanānanda dāsa Bābājī

Mahārāja (Śrīvāsa Dāsādhikārī), Mahārāja (Śrī Balarāma dāsa Vrajavāsī),
Tuesday, 28.3.1967 Thursday, 8.9.1966
(21) Śrīmad Bhaktivedānta Sajjana Mahārāja (5) Śrīmad Govinda dāsa Bābājī Mahārāja
(Śrī Sudāma Sakhā Brahmacārī), (Śrī Govinda dāsa Brahmacārī),
Tuesday, 28.3.1967 Tuesday, 28.3.1967
(6) Śrīmad Advaita dāsa Bābājī Mahārāja
Bābājī-veṣa: (Dr. Advaita dāsa Brahmacārī),
(1) Śrīmad Triguṇātīta dāsa Bābājī Mahārāja Tuesday, 28.3.1967
(7) Śrīmad Gorācāṅda dāsa Bābājī Mahārāja
(Śrī Triguṇātīta Brahmacārī),
(Śrī Gorācāṅda dāsa Brahmacārī),
Friday, 11.5.1951
Tuesday, 28.3.1967
(2) Śrīmad Puruṣottama dāsa Bābājī Mahārāja
(8) Śrīman Mṛtyuñjaya dāsa Bābājī Mahārāja
(Śrī Pūrṇa-prajña Vrajavāsī),
(Śrī Madana-mohana Dāsādhikārī),
Thursday, 8.9.1966
Tuesday, 28.3.1967
(3) Śrīmad Navīna-kṛṣṇa dāsa Bābājī Mahārāja
(9) Śrīmad Raghunātha dāsa Bābājī Mahārāja
(Śrī Nitāī dāsa Brahmacārī),
(Śrī Raghunātha dāsa Vrajavāsī),
Thursday, 8.9.1966
Tuesday, 28.3.1967

Parikramās organised by Śrīla Ācārya Kesarī

Navadvīpa-dhāma – yearly Vraja-maṇḍala – 1951
Vraja-maṇḍala – 1944 Kedāranātha, Badrīnātha – 1952
Kṣetra-maṇḍala – 1945 Avantikā and Nāsika – 1953
Dvārakā – 1948 Entire India – 1961
Rāmeśvaram (South India) – 1950

Śuddha-bhakti preaching centres established by Śrīla Ācārya Kesarī

(1) Śrī Devānanda Gauḍīya Maṭha (original (6) Śrī Keśavajī Gauḍīya Maṭha, Kaṁsa-ṭīlā,
maṭha and main preaching centre), Mathurā (U.P.)
Tegharipāḍā, PO Navadvīpa (Nadiyā) (7) Śrī Goloka-gañja Gauḍīya Maṭha, PO
(2) Śrī Uddhāraṇa Gauḍīya Maṭha, Caumāthā, Goloka-gañja (Goyālapāḍā), Assam
PO Chuṅchurā (Hooglī) (8) Śrī Kṛṣṇa Caitanya Gauḍīya Āśrama,
(3) Śrī Gauḍīya Vedānta Samiti, 33/2 Bospāḍā Harikhāli Bāzār, PO Iṭānagarā
Lane, Kolkata-3 (Medinīpura)
(4) Śrī Siddhavāḍī Gauḍīya Maṭha, Sidhāvāḍī, (9) Śrī Pichladā Gauḍīya Maṭha, Pichladā, PO
PO Rūpa-nārāyaṇapura (Barddhamān) Āśutiyāvāḍa, Dist. Medinīpura (West Bengal)
(5) Śrī Pichladā Pādapīṭha, Pichladā, PO (10) Śrī Narottama Gauḍīya Āśrama, Caḍāikholā,
Īśvarapura (Medinīpura) PO Vicanadai, Dist. Goyālapāḍā, Assam

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His Life and Teachings

(11) Śrī Yāvaṭa Gauḍīya Āśrama, Jāvaṭa, PO Kālnā, (15) Śrī Gauḍīya Vedānta Catuṣpāṭhī, Tegharipāḍā,
Dist. Barddhamān (West Bengal) PO Navadvīpa, Dist. Nadiyā (West Bengal)
(12) Śrī Gopālajī Gauḍīya Preaching Centre, (16) Śrī Gauḍīya Charity Clinic, Tegharipāḍā, PO
Koranṭa, PO Rāndiyāhāṭa, Dist. Bāleśvara Navadvīpa, Dist. Nadiyā (West Bengal)
(Orissa) (17) Śrī Vāsudeva Gauḍīya Maṭha, PO Vāsugāon,
(13) Śrī Gauḍīya Sevāśrama, Purānā Kāchārī Dist. Goyālapāḍā (Assam)
Road, PO Māthābhāṅga‚ Dist. Kucabihāra (18) Śrī Rājarājeśvapura Gauḍīya Maṭha, PO
(West Bengal) Viśvanāthapura, Dist. Chaubīsa Paraganā
(14) Śrī Jagannātha Gauḍīya Āśrama, Guḍadaha, (West Bengal)
PO Śyāmanagara, Dist. Chaubīsa Paraganā (19) Śrī Triguṇātīta Samādhi Āśrama, Gadakhāli,
(West Bengal) PO Navadvīpa, Dist. Nadiyā (West Bengal)

Maṭhas established by the Samiti

after Śrīla Ācārya Kesarī’s disappearance
(20) Śrī Keśava Gosvāmī Gauḍīya Maṭha, (28) Śrī Kṛtiratna Gauḍīya Maṭha,
Śaktigaḍha, PO Śilīguḍī (Darjeeling) Śrī Caitanya Avenue, Dūrgāpura,
(21) Śrī Nīlacala Gauḍīya Maṭha, Barddhamān (West Bengal)
Gauravāṭaśāhī, Svargadvāra (Purī) Orissa (29) Śrī Gaura-Nityānanda Gauḍīya Maṭha,
(22) Śrī Meghālaya Gauḍīya Maṭha, Raṅgapura, Śilacara-2 (Kāchāḍa)
PO Turā (Gāro Hils) Meghālaya (30) Śrī Nimānanda Gauḍīya Maṭha,
(23) Śrī Vinoda-bihārī Gauḍīya Maṭha, Gāḍīkhāna Road, Vidhāpāḍā, Dhubaḍī (Assam)
28 Haldara Bāgāna Lane (Kolkata-4) (31) Śrī Mādhavajī Gauḍīya Maṭha,
(24) Śrī Narottama Gauḍīya Maṭha. Aravinda 1 Kālītalā Lane, Vaidyavāṭī (Hooglī)
Lane, Kucavihāra (West Bengal) (32) Śrī Madana-Mohana Gauḍīya Maṭha,
(25) Śrī Rūpa-Sanātana Gauḍīya Maṭha, Māthābhāṅgā, Kocavihāra
Dān Galī, Vṛndāvana (Uttar Pradesh) (33) Śrī Kṣīra-corā Gauḍīya Maṭha,
(26) Śrī Gopīnātha Gauḍīya Maṭha, Bāleśvara, Orissa
Rānāpati Ghāṭa, Vṛndāvana (Uttar Pradesh) (34) Śrī Durvāsā Ṛṣi Gauḍīya Āśrama,
(27) Śrī Bhaktivedānta Gauḍīya Maṭha, Īśāpura, Mathurā (Uttar Pradesh)
Sannyāsa Road, Kankhala, Haridvāra (35) Śyāmasundara Gauḍīya Maṭha,
(Uttar Pradesh) Milanpalli, Siliguri

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s

Upadeśāvalī
(1) Our very life is one-pointed devotion, or (2) Bhagavad-bhakti is attained by viśrambha-
kevalā-bhakti, which is performed for sevā, intimate service, to śrī gurupāda-padma.
Kṛṣṇa’s pleasure, devoid of all other desires (3) Actual guru-sevā is service to Śrī Hari, Guru
and not covered by jñāna or karma. and Vaiṣṇavas.

385
 Ācārya Kesarī Śrī Śrīmad B h a kt i Prajñāna Keśava G o s v ām ī

(4) The limb of bhakti known as kīrtana is the (13) The idea that Īśvara has no shape, no form,
best and most complete limb of bhakti. no qualities and no powers is all deceptive
(5) Only through kīrtana are the other limbs of imagination. The voidist philosophy of the
bhakti accomplished. Buddhists and atheism, which is against
(6) Actual solitude is the renunciation of bad the Vedas, is a part of this concoction. To
association, and the actual meaning of accept the eternal form (svarūpa) of Īśvara,
solitary bhajana is performing bhajana in however, is theism. Those who do not accept
the company of sādhus and Vaiṣṇavas. His eternal form are certainly atheists.
(7) Real hari-kīrtana is the constant preaching (14) The forceful influence of jaḍa-śakti (māyā,
of hari-kathā. the deluding material potency) obstructs
(8) Real silence is to speak hari-kathā all the our propensity for service to Śrī Jagannātha.
time, or to be absorbed in speaking about As long as we maintain any mundane
services related to Śrī Hari. conception, we cannot develop an incli­
(9) Līlā-smaraṇa, remembrance of pastimes, nation for the transcendental conception of
is non-different from offenceless nāma- Jagannātha. The sole purpose of the ratha-
bhajana or loud kīrtana of the pure holy yātrā festival is to engage the whole world
name, whether keeping count of a fixed in Jagannātha’s service.
number of rounds or not. (15) Only those who use every part of their
(10) The performance of gaura-bhajana in the existence to follow the instructions and
mood of Śrī Rūpa Gosvāmī is the actual teachings of śrī gurudeva are actually
vipralambha-bhajana of Śrī Rādhā-Kṛṣṇa. disciples. Those who disregard his instruc­
(11) We understand the word ‘Vāsudeva’ to tions are opposed to the guru-paramparā,
mean Śrī Kṛṣṇa, the son of Nanda Mahārāja. have deviated from the path, and are
Vāsudeva appeared; He was not born. The pretentious gurus.
cutting of the umbilical cord and other (16) Śrī gurupāda-padma is not a mortal being.
ceremonies performed at the time of birth His existence is established equally in both
were not performed for Vāsudeva. However, the manifest (prakaṭa) and unmanifest
Kṛṣṇa took birth from the womb of Mother (aprakaṭa) states. His appearance and
Yaśodā. Only rūpānuga Vaiṣṇavas can disappearance have the same purpose.
comprehend the subtle difference between Therefore, separation caused by memories
birth and appearance. Therefore we pray to of him during his appearance [manifest
all of Kṛṣṇa’s devotees to bless us so that we pastimes] and the jubilation of union in
can become rūpānuga. his disappearance are both possible at the
(12) Śrī vigraha, the deity, should not be seen for same time.
the satisfaction of the eyes: “I will be pleased (17) It is imperative to worship the dīkṣā-guru
beholding śrī vigraha.” Rather, the attitude, first. When we deliberate on this deeply,
“Śrī vigraha will be pleased by seeing me” is we see that the guru who bestows mantras
supremely beneficial. Bhagavān cannot be is indeed the most prominent. Only those
perceived by the mundane senses. who give the instruction to serve the dīkṣā-

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 Part
eight
His Life and Teachings

guru are actually śikṣā-gurus. Those who (21) Those who only observe ūrjā-vrata and
are averse to giving instruction regarding neglect the rest of cāturmāsya-vrata
service to the dīkṣā-guru can never be cannot attain the full devotional fruit of
called śikṣā-gurus. In fact, they are not cāturmāsya. Their negligence displays their
even Vaiṣṇavas, for they forsake their disrespect of cāturmāsya.
responsibility to instruct others that they (22) It is essential for conditioned souls to
should give due respect to dīkṣā-guru. perform bhajana under the guidance
(18) Bengali literature is celebrated as foremost of a society of pure Vaiṣṇavas. Neither
throughout India, because it exclusively goṣṭhānandīs nor bhajanānandīs actually
fol­lows Sanskrit literature. It is a matter of perform nirjana, or solitary, bhajana. Those
great regret that the Bengali language is who are bhajanānandīs assist goṣṭhānandīs
now being dissociated from following in in their preaching of śrī nāma-prema by
line with Sanskrit. The root causes for nourishing a favourable mood.
this are a lack of faith in the Sanskrit (23) Everyone’s house is an āśrama. One must
language and disres­ pect for the age-old live there for the sole purpose of cultivating
Indian conceptions described in the Vedas, one’s Kṛṣṇa consciousness. The house
Upaniṣads, Purāṇas, etc. whose occupants’ sole purpose is to eat,
(19) All problems can be solved by adopting sleep and so on is like a door to hell. When
ṛṣi-nīti, the moral principles set forth by the jīva accepts foodstuffs in the mode of
sages, in the fields of politics, social science, ignorance, his consciousness becomes
economics, etc. To adopt ṛṣi-nīti we have averse to Bhagavān. Therefore, such
to study and discuss the ancient Sanskrit foodstuffs are completely forbidden.
literatures. In this regard, it is essential (24) We are sannyāsīs, and as part of our
to root out the education department’s service we have accepted the function of
negligence of Sanskrit. reforming society, which is a necessary part
(20) In order to attain knowledge about any of the propagation of Kṛṣṇa consciousness.
entity, it is first of all necessary to take the Preaching of the Absolute Truth may cause
assistance of the hearing process (śravaṇa). pain in someone’s heart. We have a right to
Therefore, in the Vaiṣṇava sampradāya the correct the educated society with regard to
transcendental sound vibration, which is their thoughtless activities. Y
accessible through śravana, the hearing
process, is accepted as the fundamental and
foremost evidence.

387
ppendix
 Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja

P   arama-pūjyapāda Śrī Śrīmad Bhakti movement against the British. At this time he
Rakṣaka Śrīdhara Gosvāmī Mahārāja met jagad-guru Śrīla Bhaktisiddhānta Sarasvatī
preached śuddha-bhakti and nāma-saṅkīrtana Gosvāmī Prabhupāda and became very attracted
throughout the whole world. He was one of the to Śrīla Prabhupāda’s powerful hari-kathā
foremost among the intimate servants of Śrīla and his logical, philosophical instructions. He
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, completely renounced his home and family in
the founder of all Gauḍīya Maṭhas. Śrīla Bhakti 1926 and took shelter at Śrīla Prabhupāda’s lotus
Rakṣaka Śrīdhara Mahārāja took birth on 10 feet. After he received harināma and dīkṣā, his
October 1895 in an educated and respected name became Śrī Rāmānanda dāsa Adhikārī. He
brāhmaṇa family in the village of Hāpāniyāṁ was very learned, expert in Sanskrit, Bengali, Hindi
in the district of Barddhamān, West Bengal. and English. On the order of Śrīla Prabhupāda,
His father’s name was Śrī Upendracandra he preached the message of Śrī Gaura in Chennai
Bhaṭṭācārya and his mother’s name was Śrīyutā (Madras), Mumbai (Bombay), Delhi and other
Gaurībālā-devī. During his childhood he was prominent cities in North India.
called Ramendracandra Bhaṭṭācārya. From an In 1930 Śrīla Prabhupāda gave him tridaṇḍa-
early age he was a very grave, honest, peaceful sannyāsa, and he then became renowned as Śrī
and religious person whose intelligence was very Śrīmad Bhakti Rakṣaka Śrīdhara Mahārāja. At
sharp. After obtaining his graduate degree he the time of Śrīla Prabhupāda’s disappearance,
enrolled in law college, but before finishing his Prabhupāda gave him the instruction to sing
law studies he joined Gāndhījī’s non-cooperation Śrī-rūpa-mañjarī-pada. Seeing this, all his

391
 appendix

godbrothers could understand his exalted time, Śrīmad Śrīdhara Mahārāja established Śrī
position. The stotras he composed in Sanskrit are Caitanya Sārasvata Maṭha.
still sung today in various Gauḍīya Maṭhas. Śrīla Śrīdhara Mahārāja was a highly learned
After Śrīla Prabhupāda entered aprakaṭa-līlā, siddhānta-vid mahāpuruṣa, and he gave
our most worshipful Śrīla Gurudeva established sannyāsa to many of his godbrothers after Śrīla
Śrī Devānanda Gauḍīya Maṭha in Śrī Navadvīpa- Prabhupāda’s disappearance. Prominent among
dhāma, together with Śrīmad Śrīdhara Mahārāja, them are paramārādhyatama Śrī Gurudeva,
Śrī Narahari Prabhu and other godbrothers. From Śrīmad Bhakti Āloka Paramhaṁsa Mahārāja,
there he started to preach Śrīman Mahāprabhu’s Śrīmad Bhakti Kamala Madhusūdana Mahārāja
teachings on śuddha-bhakti-dharma. After some and Śrīmad Bhakti Kuśala Nārasiṁha Mahārāja.

392
 Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja

Ś rī Śrīmad Bhaktivedānta Svāmī Mahārāja

took birth in a religious family in Kolkata
(Calcutta) on Nandotsava 1896. His childhood
Bose (who was managing director of Bengal
Chemical and the owner of Dr. Bose’s Laboratory
and a close friend of Abhaya’s father) appointed
name was Abhaya Caraṇa De. His parents were the qualified Abhaya Caraṇa as his assistant
Vaiṣṇavas, so from childhood he was trained in manager.
Vaiṣṇava etiquette. As a child, he would celebrate In 1922, a close friend took Abhaya for his
Janmāṣṭamī, jhūlana-yātrā and ratha-yātrā very first meeting with oṁ viṣṇupāda Śrī Śrīmad
enthusiastically with his friends and relatives. Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda
When sādhus and sannyāsīs came to the house, in Kolkata’s Ulṭā-ḍāṅgā district. Abhaya was
his parents prayed for their blessings so that very impressed by Śrīla Prabhupāda’s powerful
their child would receive the mercy of Śrīmatī hari-kathā and profound instructions. Seeing
Rādhārāṇī. Abhaya’s special qualification in English, Śrīla
Initially, Abhaya was educated at home and did Prabhupāda inspired him to write essays in
not attend school until his eighth year. Thereafter English and to preach in foreign countries. From
he was educated in English and Bengali medium then on, the young Abhaya Caraṇa often came
schools. He completed his studies at the Scottish to the lotus feet of Śrīla Prabhupāda to hear
Church College in Kolkata and took his BA hari-kathā. In Prayāga, 1932, jagad-guru Śrīla
examination in 1920. He then joined Mahātmā Prabhupāda mercifully gave Abhaya Caraṇa
Gandhi’s movement. He married in 1918, during both dīkṣā-mantra and upanayana (sacred
his BA studies. In 1921, the late Kārtika Candra thread), according to Gopāla Bhaṭṭa Gosvāmī’s

393
 appendix

paddhati. After dīkṣā his name became Śrī and Śrīmad-Bhāgavatam into English. On my
Abhaya Caraṇāravinda dāsa Adhikārī. Thereafter, request and that of my gurudeva, oṁ viṣṇupāda
he started regularly writing articles for the Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī
English magazine The Harmonist, which Śrīla Mahārāja, he accepted sannyāsa in 1959 at Śrī
Prabhupāda had established. Keśavajī Gauḍīya Maṭha. Śrīla Gurupāda-padma
After Śrīla Prabhupāda entered aprakaṭa-līlā, gave him sannyāsa according to the sāttvata
Śrī Abhaya Caraṇāravinda began to associate vaiṣṇava-smṛti.
more with our most worshipful gurupāda- After accepting sannyāsa, he lived at Śrī
padma, Śrī Śrīmad Bhakti Prajñāna Keśava Rādhā-Dāmodara temple in Śrī Dhāma Vṛndāvana,
Gosvāmī Mahārāja. During this time, Śrīla and also in Delhi. During that time he published
Gurudeva appointed Abhaya Caraṇāravinda translations of the First Canto of Śrīmad-
director of his Śrī Gauḍīya-patrikā (Bengali Bhāgavatam in three parts with English purports.
monthly) and Śrī Bhāgavata-patrikā (Hindi In 1965, he went to the United States of America
monthly). Abhaya Caraṇāravinda regularly wrote to preach Śrīman Mahāprabhu’s message, and
articles for both these magazines. Śrī Abhaya in July 1966 he established the International
Caraṇāravinda Prabhu himself established Society for Kṛṣṇa Consciousness (ISKCON). In a
an English magazine, Back to Godhead. He short time its branches were established in many
also helped Śrī Gurupāda-padma establish Śrī countries around the world. He wrote more than
Gauḍīya Vedānta Samiti in Kolkata in 1940. fifty books on kṛṣṇa-bhakti, which are translated
In 1958, he left everything – home, wife, sons, into many languages of the world. Thus, to this
business, etc. – and came to Śrī Keśavajī Gauḍīya mahāpuruṣa goes the majority of the credit for
Maṭha in Mathurā. At that time I [the author] spreading Śrī Caitanya Mahāprabhu’s śuddha-
was the president of the maṭha. While he was bhakti and nāma-saṅkīrtana throughout the
living there, Śrī Abhaya Caraṇāravinda Prabhu whole world.
started to translate Śrīmad Bhagavad-gītā

394
 Śrī Śrīmad Bhaktivedānta Vāmana Gosvāmī Mahārāja

Ś rī Śrīmad Bhaktivedānta Vāmana Mahārāja

took birth in a respected religious family in
the village of Piljaṅga in the Khulnā district, East
infancy. During his childhood he was educated
in the local primary school, and was always first
in his class. He had a remarkable memory and did
Bengal, on 23 December 1921. His father’s name not forget any verse or any particular subject he
was Śrī Satīścandra Ghoṣa and his mother’s name had heard only once.
was Śrīmatī Bhagavatī-devī. Śrī Śrīmad Bhakti On 2 March 1931, Śrīmatī Bhagavatī-devī
Kuśala Nārasiṁha Mahārāja was, in his previous brought her son Santoṣa with her to take part
āśrama, his paternal uncle. His mother was a in Śrī Navadvīpa-dhāma parikramā. After the
disciple of the founder-ācārya of the world- dhāma-parikramā, she entrusted her dear son
wide Gauḍīya Maṭha, Śrī Śrīmad Bhaktisiddhānta to the hands of the manager of the maṭha, Śrī
Sarasvatī Gosvāmī Prabhupāda. His father, Śrī Vinoda-bihārī Brahmacārī. From then on he lived
Satīś Ghoṣa, received harināma and dīkṣā from in the maṭha under Śrī Vinoda-bihārī’s care. In a
our worshipful gurupāda-padma, Śrīla Bhakti short time Śrīla Prabhupāda established the Śrī
Prajñāna Keśava Gosvāmī Mahārāja, and was Bhaktivinoda Institute in Māyāpura. Śrī Śrīmad
an ideal gṛhastha-bhakta. His name became Śrī Bhakti Pradīpa Tīrtha Mahārāja was the school’s
Sarveśvara dāsa Adhikārī after dīkṣā. headmaster and Śrī Vinoda-bihārī Brahmacārī
Śrī Śrīmad Bhaktivedānta Vāmana Mahārāja’s its manager. Śrī Vinoda-bihārī enrolled Santoṣa
childhood name was Santoṣa, and he was the in this school. Daily Śrī Vinoda-bihārī gave him
second of four brothers. He was a very patient, some verses from Śrī Gauḍīya-kaṇṭhahāra,
peaceful, intelligent and religious boy from Bhagavad-gītā and Śrīmad-Bhāgavatam to

395
 appendix

memorize. When he memorized one verse he was his letters. He travelled to all the major places
given a candy. Every day he would repeat four or of pilgrimage in India together with Gurujī. In
five verses that he had memorized. After a short 1948, when the publishing of Śrī Gauḍīya-
time he learned all the verses of Śrī Gauḍīya- patrikā started, the whole responsibility for the
kaṇṭhahāra and many in Gītā and Bhāgavatam. publication was given to him. Even though others
Within the Gauḍīya Vaiṣṇava society, he was are mentioned as the editor, printer and publisher
considered an encyclopaedia of scriptural verses. of the magazine, it was he who accomplished all
In 1936, jagad-guru Śrīla Prabhupāda the tasks.
gave Santoṣa harināma, and his name became At Śrī Gaura-pūrṇimā 1952, in Śrī Dhāma
Sajjana-sevaka Brahmacārī. He went to school and Navadvīpa, he was given sannyāsa by the mercy
also daily swept the temple and the Vaiṣṇavas’ of Śrīla Gurudeva. From then on he became
bhajana-kuṭīras and also brought them water. known as Śrī Śrīmad Bhaktivedānta Vāmana
Before the devotees took prasāda, he put out the Mahārāja. From time to time, Śrīla Guru Mahārāja
seats, plates, etc., for prasāda-sevā and after­ sent him to preach śuddha-bhakti in many places
wards cleaned the area. He used to bring fruits, of Bengal. By the instruction of Gurujī, under his
flowers, leaves and vegetables from the maṭha guidance, and with great labour he again
garden and would also help in many other ways. published Śrīmad Bhagavad-gītā (with Śrī
When Śrīla Prabhupāda disappeared from Baladeva Vidyābhūṣaṇa’s commentary), Jaiva-
this world, a dark period for Śrī Gauḍīya Maṭha dharma, Prema-pradīpa, Prabandhāvalī,
descended. At that time, Śrīla Gurudeva gave Śaraṇāgati, Navadvīpa-bhāva-taraṅga, Śrī
him dīkṣā-mantras, although he had not given Caitanya Mahāprabhu – His life and precepts, Śrī
dīkṣā-mantras to anyone before that. He was Caitanya-śikṣāmṛta, Śrī Caitanya Mahāprabhu
also a naiṣṭhika brahmacārī, therefore Śrīla kī Śikṣā, Śrī Dāmodarāṣṭakam and other literature
Gurudeva arranged for him to get upanayana on behalf of the Gauḍīya Vedānta Samiti.
(sacred thread) from the hands of Śrī Śrīmad In 1968, after Śrīla Guru Mahārāja’s
Bhakti Vicāra Yāyāvara Mahārāja, the last person disappearance, Śrīmad Bhaktivedānta Vāmana
to receive sannyāsa from Śrīla Prabhupāda. Mahārāja was appointed president and ācārya
Thereafter he went with pūjyapāda Bhakti of Śrī Gauḍīya Vedānta Samiti. He was devoted
Dayita Mādhava Mahārāja and pūjyapāda Bhakti to transcendental knowledge, expert in bhakti-
Būdeva Śrautī Mahārāja to preach in different siddhānta, remarkably tolerant, absorbed in
places of Bengal. bhajana and endowed with other qualities
In 1940, after the establishment of Śrī fitting a Vaiṣṇava. After Śrīla Gurudeva entered
Gauḍīya Vedānta Samiti and Devānanda Gauḍīya aprakaṭa-līlā, he edited many books on bhakti.
Maṭha, Śrīla Gurudeva again kept Sajjana-sevaka He established new preaching centres for the
Brahmacārī with him. After that, he stayed with Samiti in Śrī Dhāma Purī, Turā (Meghālaya),
Gurujī and served him everywhere, both inside Dhūbaḍī (Assam), Gauhāṭī (Assam), Silcara
and outside Bengal, in ways such as writing (Assam) and other places.

396
 Śrī Śrīmad Bhaktivedānta Trivikrama Gosvāmī Mahārāja

Ś rī Śrīmad Bhaktivedānta Trivikrama Mahārāja

took birth on 31 January 1916 (17 Māgha,
1322 Baṅgābda Era). His father’s name was Śrīyuta
After passing his tenth grade examination
he was appointed as a primary school teacher.
During that time, he went to visit his sister in a
Āśutoṣa Kumāra Ghoṣa and his mother’s name village on the eastern bank of the Gaṅgā, adjacent
Śrīyutā Kātyāyanī-devī. They were both highly to Śrī Dhāma Māyāpura. On the way he saw the
virtuous, adherents of the truth and truly religious. huge temple with nine domes – Śrī Yogapīṭha. He
They did not even accept water until they had served went all around the temple to look at it thoroughly
Śrī Nārāyaṇa, their household deity. They were and later asked the elderly people in his brother-
very much respected among the general public. in-law’s house about this temple. They told him
Śrīpāda Bhaktivedānta Trivikrama Mahārāja’s that it was the appearance place of Śrī Caitanya
name in his childhood was Śrī Rādhānātha Mahāprabhu, and from here the worldwide
Kumāra. His religious parents had a very great preaching of the Gauḍīya Maṭha takes place. Śrī
influence on his life. Since childhood he was a Vinoda-bihārī Brahmacārī had manifested the
particularly sharp student. Besides studying, glory of this place. By good fortune, at that time
he had a special interest in music, art, medical mahopadeśaka pūjyapāda Śrī Narottamānanda
science (homeopathy) and other subjects. He was Brahmacārī from Śrī Gauḍīya Vedānta Samiti
the second child among six brothers and three was there disseminating Śrīman Mahāprabhu’s
sisters. He was so expert in all matters that his viśuddha-bhakti together with a preaching party.
elder brother, father and all family members did When Śrī Rādhānātha heard the brahmacārī’s
not perform any tasks without his counsel. discourse on Bhāgavatam, a strong desire to

397
 appendix

renounce this material world and to perform On Śrī Gaura-pūrṇimā 1952, the most
bhagavad-bhajana developed in his heart. worshipful Śrīla Gurudeva kindly gave him
At that time, the young Śrī Rādhānātha Kumāra tridaṇḍa-sannyāsa in Śrī Dhāma Navadvīpa,
did not know the fruit of śrī mandira-parikramā together with Śrī Sajjana-sevaka Brahmacārī and
or tulasī-parikramā. According to him, hearing Śrī Gaura-nārāyaṇa dāsa Adhikārī [the author].
hari-kathā in the association of sādhus and Śrīla Gurudeva appointed him assistant editor
his parikramā of the temple of Śrī Hari and Śrī of Śrī Gauḍīya-patrikā due to his proficiency
Tulasī bore the wonderful result of enabling him in Bengali. Sometimes, in the absence of Śrīpāda
to quickly renounce everything – mother, father, Vāmana Mahārājajī, he accepted the entire
wife, friends, relatives and wealth, and devote responsibility for the office of the Gauḍīya-
himself to bhagavad-bhakti. patrikā. His authoritative writing and deep poetry
In 1942 he came to the head office of Śrī was published in Śrī Gauḍīya-patrikā. After
Gauḍīya Vedānta Samiti, and accepted harināma accepting sannyāsa he travelled extensively
initiation from the founder-ācārya of the Samiti, in India to preach śuddha-bhakti under Śrīla
oṁ viṣṇupāda Śrī Śrīmad Bhakti Prajñāna Keśava Gurudeva’s guidance.
Gosvāmī Mahārāja. In 1944, he completely After Śrīla Gurudeva’s disappearance he
renounced his home and became engaged in the accepted responsibility for the post of general
service of guru and Bhagavān. Śrīla Gurudeva secretary of Śrī Gauḍīya Vedānta Samiti. He was
entrusted him to the care of paramapūjya always greatly absorbed in bhajana; therefore he
mahāmahopadeśaka Śrī Narottamānanda retired from this post after repeated requests from
Brahmacārī. Together they travelled all over the members of the Samiti. But even after retiring,
Bengal and India to preach bhagavad-bhakti for he remained attentive to all kinds of services to
many days. After some time, Śrīla Gurudeva sent the Samiti till his departure from this world.
him to preach bhakti on his own in various places.

398
 Śrī Śrīmad Kṛṣṇadāsa Bābājī Mahārāja

Ś rī Śrīmad Kṛṣṇadāsa Bābājī Mahārāja

took birth in an educated and respected
family in East Bengal. After passing his BA
Vaiṣṇavas to eminent ācāryas of the Gauḍīya
Vaiṣṇava sampradāya.
After Śrīla Prabhupāda’s aprakaṭa-līlā
exam in a college in Ḍhākā, he came to jagad-guru he left Śrī Dhāma Māyāpura and went with
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda’s paramārādhya Gurupāda-padma Śrī Śrīmad
lotus feet. Inspired by Prabhupāda’s powerful Bhakti Prajñāna Keśava Gosvāmī Mahārāja to
hari-kathā, he made a firm vow to spend the Śrī Dhāma Navadvīpa (modern Navadvīpa town)
rest of his life performing bhagavad-bhajana and Śrī Devānanda Gauḍīya Maṭha. During the
under Prabhupāda’s shelter. When Śrīla Kārtika month niyama-sevā, he travelled with our
Prabhupāda was informed about this vow he worshipful gurupāda-padma to all the places of
mercifully gave him śrī harināma and dīkṣā. pilgrimage of South, North and West India. He was
After dīkṣā his name became Svādhikārānanda expert in playing mṛdaṅga during saṅkīrtana. He
Brahmacārī. observed nirjala fasting on Ekādaśī, Janmāṣṭamī
He was a brahmacārī from birth and was and other fasting days and stayed awake the whole
endowed with the good qualities befitting a night performing saṅkīrtana. During the night,
Vaiṣṇava. He had no worldly ego and there was no while chanting nāma-japa, he recited verses from
trace of anger in him. Even when there may have Śrīmad-Bhāgavatam, Śrī Caitanya-caritāmṛta,
been a reason for anger, he smiled and chanted Kṛṣṇa-karṇāmṛta, Rādhā-rasa-sudha-nidhi,
'Hare Kṛṣṇa'. He had a very sweet relationship Gīta-govinda and so forth in a sweet voice
with everyone, beginning from young neophyte filled with moods of separation. He was such a

399
 appendix

niṣkiñcana and nirapekṣa Vaiṣṇava, renounced Gauḍīya Vedānta Samiti. Roaming here and there,
and indifferent, that he never accumulated any he stayed for some days performing bhajana
wealth or accepted any disciples. If someone in Śrī Keśavajī Gauḍīya Maṭha, Śrī Devānanda
came to him desiring to become his disciple, he Gauḍīya Maṭha and other maṭhas. He also had
very humbly said “Hare Kṛṣṇa” and avoided it. a very sweet relationship with oṁ viṣṇupāda
Śrīmad Kṛṣṇadāsa Bābājī Mahārāja was truly Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Mahārāja,
without any enemies. He never had his own the founder and ācārya of Caitanya Sārasvata
shelter or bhajana-kuṭī; he used to stay at his Gauḍīya Maṭha in Śrī Navadvīpa-dhāma. In Vraja
godbrothers’ āśramas and maṭhas for a few he stayed at Śrī Sanātana Gosvāmī’s bhajana-kuṭī
days at a time and perform bhajana in secluded at Pāvana-sarovara in Nandagrāma. He never
places. He performed bhajana in seclusion near performed mādhukarī in order to maintain his
Śrīla Prabhupāda’s bhajana-kuṭī in Śrī Dhāma life; mādhukarī came to him of its own accord.
Māyāpura. He had a sweet relationship with Śrī He entered nitya-līlā at Pāvana-sarovara.

400
 Śrī Sanātana dāsa Adhikārī
(Śrī Śrīmad Bhaktivedānta Muni Mahārāja)

Ś rī Sanātana dāsa Adhikārī was a disciple of

Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī.
He was born in Begampura in the Howrah district
defamed him to the bridegroom and his family,
so the party turned back and the wedding was
stopped. Śrī Sanātana’s whole family became very
near Kolkata. After hearing Śrīla Prabhupāda’s unhappy. They were left with all the food, sweets
powerful hari-kathā, he accepted harināma and fruits meant for the wedding. Surprisingly
and dīkṣā from him, along with the upanayana enough, there was not even the slightest sign of
saṁskāra (sacred thread) and fire sacrifice after disappointment on Śrī Sanātana Prabhu’s face. In
dīkṣā, according to the rules in Sat-kriyā-sāra- the morning he took all the edibles to Śrī Gauḍīya
dīpikā. However, when he returned home, the Maṭha in Bāgbāzār, Kolkata, and offered them at
whole community boycotted him and his entire the lotus feet of jagad-guru Śrīla Prabhupāda.
family; no one would eat, sit or talk with them.1 Śrīla Sanātana lovingly distributed everything
Even the barber and washerman stopped working to the maṭha residents, who were very happy to
for them. His youngest daughter was due to get see beautiful ripe mangoes and various types of
married in a day or so and Śrī Sanātana made sweets. They had no idea what had happened.
all the preparations for the wedding before the When Śrīla Prabhupāda later heard about the
bridegroom’s party arrived. But the villagers entire episode he became very angry and said,
“Such a society should be destroyed!” Śrī Śrīmad
1 Editor: They did so because he received the sacred
thread even though he had not taken birth in a Bhakti Vilāsa Gabhastinemi Mahārāja also said
brāhmaṇa family. angrily, “If Śrī Sanātana Prabhu’s daughter is

401
 appendix

not married by the day after tomorrow, then I will Sanātana Prabhu was a big trader of handloom
take birth again and marry her. In this world it is cloth and began to help Gurujī’s preaching work
very rare to find such a highly qualified gṛhastha in many ways. He used his entire profit to buy
devotee as Sanātana Prabhu, who has such guru- sixteen or seventeen tents to facilitate Śrī Dhāma
niṣṭhā.” Navadvīpa parikramā and offered them to his
Śrī Sanātana Prabhu returned home, and the godbrother and śikṣā-guru Śrīla Ācāryadeva.
very next day a surprising incident took place. Before Śrī Dhāma Navadvīpa parikramā, Śrī
A hand­some and healthy young man from an Sanātana Prabhu took a large sum of money out
edu­cated and respected home in the very same of his business to sponsor the parikramā and
community came to Śrī Sanātana and asked to gave it to Śrīla Gurudeva. Paramārādhyatama
marry his daughter. The marriage was celebrated Śrīla Gurudeva was a topmost niṣkiñcana
the same night with great festivities. Śrī Sanātana Vaiṣṇava, and returned the money after the
himself went to the maṭha to inform the residents, dhāma-parikramā. Sanātana Prabhu happily
and everyone became pleased to hear the good accepted this, although it was somewhat less
news. than what he had originally given.
After the disappearance of Śrīla Prabhupāda, [Śrī Sanātana Prabhu accepted sannyāsa
affairs in the Gauḍīya Maṭha became very along with Śrī Śrīmad Bhaktivedānta Svāmī
chaotic. Parampūjyapāda Śrīmad Bhakti Vilāsa Mahārāja at Śrī Keśavajī Gauḍīya Maṭha in
Gabhastinemi Mahārāja left Śrī Gauḍīya Maṭha, Mathurā in 1959. His name became Śrī Śrīmad
established a bhajana-āśrama elsewhere and Bhaktivedānta Muni Mahārāja.] His service to
began to perform sādhana-bhajana. Sanātana Hari, Guru and Vaiṣṇavas is highly commend­
Prabhu, unconcerned for his house and family, able. His and his family’s name will always be
used to visit him and preach with him. After remembered among the Samiti’s supporters.
the disappearance of pujyapāda Gabhastinemi His eldest son, Śrī Nārāyaṇa dāsa Adhikārī, is
Mahārāja, Sanātana Prabhu heard Śrīla Ācārya also a very generous Vaiṣṇava with great guru-
Kesarī’s philosophical conclusions on bhakti and niṣṭhā.
started visiting him.

402
 Śrī Śrīmad Bhakti Pramoda Purī Gosvāmī Mahārāja

Ś rī Śrīmad Bhakti Pramoda

Mahārāja is one of the foremost among
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura
Purī During his early days in the maṭha, he was
the editor of the daily Nadiyā Prakāśa and
also wrote articles for the weekly Śrī Gauḍīya.
Prabhupāda’s brilliant disciples. He took birth Śrīla Prabhupāda bestowed his mercy on him
in 1898 in an educated and respected family and gave him the title ‘Mahopadeśaka Pratna-
in the village of Gaṅgānanapura in Yaśohara vidyālaṅkara’. He enchanted everyone with his
district in East Bengal. His father’s name was kīrtana and his hari-kathā, which were filled
Tāriṇī-caraṇa Cakravartī and his mother was with spiritual emotion.
Śrīmatī Rāmaraṅgiṇī-devī. During his childhood, After Śrīla Prabhupāda’s disappearance, he
he was called Pramoda-bhūṣaṇa Cakravartī. took sannyāsa in 1942 from his godbrother
After completing his education in Yaśohara, Śrīmad Bhakti Gaurava Vaikhānasa Mahārāja,
Śrī Pramoda-bhūṣaṇa was admitted to Baṅgavāsī and from then on he became known as Śrī
College in Kolkata and was awarded an honours Śrīmad Bhakti Pramoda Purī Mahārāja. After
degree in chemistry. He met Śrīla Prabhupāda in taking sannyāsa, he stayed for five years in
1917, and was so impressed by his hari-kathā the Yoga-pīṭha temple in Māyāpura as the head
that he accepted him in his heart as his guru and pujārī and manager of the maṭha. He then went
often came to hear him speak. Śrīla Prabhupāda to stay with his senior godbrother Śrīla Bhakti
gave him harināma and dīkṣā on Janmāṣṭamī Prajñāna Keśava Gosvāmī Mahārāja for a long
in 1923. From then on he was known as time in Chuṅchurā maṭha and other maṭhas of
Praṇavānanda Brahmacārī. Śrī Gauḍīya Vedānta Samiti. Subsequently he

403
 appendix

made his bhajana-kuṭī in Ambikā-kālnā, near Mahārāja’s Śrī Caitanya-vāṇī. It was at this
Śrī Navadvīpa-dhāma, and served Śrī Śrī Rādhā- time that he established Śrī Gopīnātha Gauḍīya
Gopīnāthajī there. Maṭha in Iśodyāna (Māyāpura) and spent most
He had a sweet relationship with Śrī Śrīmad of his time there. He left this world in Śrī
Bhakti Dayita Mādhava Gosvāmī Mahārāja and Jagannātha Purī-dhāma on 21 October 1999.
was appointed main editor of Śrīla Mādhava

404
 About the Author
Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

T    ridaṇḍi-svāmī Śrī Śrīmad Bhaktivedānta

Nārāyaṇa Gosvāmī Mahārāja’s name in
his previous āśrama was Śrīman Nārāyaṇa
and relatives had named him Śrīman Nārāyaṇa,
and in the future he would be well-known by this
name. A special taste for dharma was evident
Tivārī. He took birth in a highly educated and even during his childhood, and it was natural
respected brāhmaṇa family in the famous village for him to always chant the name of Bhagavān,
of Tivārīpura in the Baksara district of Bihāra. without any order or instruction to do so. Śrīmad-
Tivārīpura was situated on the banks of patita- Bhāgavatam, Bhagavad-gītā, Rāmāyaṇa,
pāvanī Bhagavatī Gaṅgā, but she has since Mahābhārata and other scriptures were read at
shifted her course and is now some distance home and he eagerly heard them with great faith.
away. Tivārīpura is a village where only In fact, he completely memorized Rāmāyaṇa,
brāhmaṇas live; everyone is educated and Mahābhārata and other kathā. After finishing
prosperous. His father’s name was paṇḍita his primary education in the village school, he
Bāleśvaranātha Tivārī and his mother was entered Baksara High School, five miles away. He
Śrīmatī Lakṣmī-devī. Both parents were virtuous, walked to and from school every day, but in spite
altruistic, truthful and above all, Vaiṣṇavas of of this hardship, because of his extraordinary
the Śrī sampradāya. The people of the nearby intelligence he was always first or second in his
villages held them in high esteem. class. He also had a special attraction for sports.
Everyone called him Bholanātha because as He was a state champion and received many
a child he was very peaceful, but his parents prizes while in high school.

405
 appendix

After graduating from college, he chose not Bhakti Prajñāna Keśava Gosvāmī Mahārāja
to continue with his higher education. Because several times. Finally, at the end of 1946, with
of his athletic skills, he easily obtained a good great difficulty he managed to leave his position.
position in the police department. After At that time he left everything – his parents,
three or four years in government service in brothers, friends, wife, family members and his
the town of Sāhibagañja in Bihāra, he met wealth – and, completely niṣkiñcana, surrendered
mahāmahopadeśaka Śrī Narottamānanda himself at the lotus feet of Śrī Śrīmad Bhakti
Brahmacārī Bhakti-śāstrī Bhakti Kamala, a Prajñāna Keśava Gosvāmī Mahārāja, in Śrī
preacher from Śrī Gauḍīya Vedānta Samiti. Śrī Navadvīpa-dhāma.
Narottamānanda, pūjyapāda Bhakti Kuṣala On Phālgunī Gaura-pūrṇimā 1947,
Nārasiṁha Mahārāja, Śrī Jagannātha dāsa Bābājī during the Śrī Navadvīpa-dhāma parikramā,
Mahārāja, Śrī Rādhānātha dāsa Adhikārī and paramārādhyatama Śrīla Keśava Gosvāmī
Śrī Prema-prayojana Brahmacārī were at that Mahārāja gave him harināma and dīkṣā. From
time preaching śuddha-bhakti and harināma then on he was known as Śrī Gaura-nārāyaṇa.
extensively in Sāhibagañja. Tivārījī attended Seeing his interest in hearing hari-kathā, Śrīla
their gatherings daily and faithfully listened to Keśava Mahārāja engaged him in his service. When
Śrīmad-Bhāgavatam. Occasionally he sat with Śrīla Bhakti Prajñāna Keśava Mahārāja went
Śrī Narottamānanda Brahmacārī listening to somewhere for preaching or other special tasks,
hari-kathā throughout the night. Hearing he always kept him with him. On one occasion,
powerful hari-kathā in the association of pure Śrīla Bhakti Prajñāna Keśava Mahārāja had Śrī
Vaiṣṇavas had a great influence on his life. Due to Gaura-nārāyaṇa take care of his dear servant, Śrī
his natural religious disposition, his life changed Anaṅga-mohana Brahmacārī, when he became
completely. sick. But after Anaṅga-mohana left this world,
When the preaching party left, Tivārījī began Śrīla Bhakti Prajñāna Keśava Mahārāja again
chanting one lākha (one hundred thousand) kept Śrī Gaura-nārāyaṇa with him. Travelling
of harināma mahā-mantra daily. In his heart and preaching bhakti with his guru mahārāja
a natural detachment from the material world throughout the length and breadth of the
slowly arose. At this time he was transferred to subcontinent provided an excellent opportunity
a government position in Rājamahala on the for him to hear hari-kathā. Śrīla Bhakti Prajñāna
bank of the Gaṅgā, not far from Rāmakeli, the Keśava Mahārāja was also very happy to tell
place sanctified by the lotus feet of Śrī Caitanya him hari-kathā. He had the rare opportunity to
Mahāprabhu, Śrī Rūpa Gosvāmī and Śrī Sanātana perform parikramā with his guru mahārāja of
Gosvāmī. By now he had become completely all the major places of pilgrimage in North,
detached from the material world. He tried to South, East and West India and to hear the glories
retire from the police service, but the senior of the dhāmas. Especially significant were the
officers, who were extremely satisfied with his pastime places of Śrī Kṛṣṇa and Śrī Gaurasundara,
service, refused to accept his letter of resignation. who is radiant with the mood and lustre of Śrī
In the course of these events, he exchanged Rādhā, in Śrī Vraja-maṇḍala, Śrī Gaura-maṇḍala
letters with paramārādhyatama Śrī Śrīmad and Śrī Kṣetra-maṇḍala

406
 ab o u t t h e a u t h o r

Once, when Śrīla Bhakti Prajñāna Keśava Śrīla Bhakti Prajñāna Keśava Mahārāja
Mahārāja was sitting with one of his godbrothers, appointed Śrī Nārāyaṇa Mahārāja as manager
Śrī Gaura-nārāyaṇa was also sitting nearby. He of Śrī Keśavajī Gauḍīya Maṭha in Mathurā. From
looked in Śrī Gaura-nārāyaṇa’s direction and said, there, on his order and under his guidance, Śrī
“I want to give you saffron cloth and sannyāsa. Nārāyaṇa Mahārāja published Śrī Bhāgavata-
I have seen many non-Bengali Indians; they are patrikā (a monthly journal in Hindi) and Hindi
not able to understand the profound depth of translation of Jaiva-dharma, Śrī Caitanya-
Śrīman Mahāprabhu’s elevated bhakti-siddhānta, śikṣāmṛta, Śrīman Mahāprabhu kī Śikṣā, Bhakti-
especially prema-tattva. But you have taken tattva-viveka, Upadeśāmṛta, Śrī Śikṣāṣṭaka, Śrī
these moods very easily in your heart. Śrī Rūpa, Manaḥ-śikṣā, Sindhu-Bindu-Kaṇā, Śrī Gauḍīya-
Śrī Sanātana and our many Gauḍīya Vaiṣṇava kaṇṭhahāra, Śrīmad Bhagavad-gītā (with Śrī
ācāryas remained in Vraja for a long time, but Viśvanātha Cakravartī Ṭhākura’s commentary)
they could not find any North Indian devotee and many other books. Śrī Nārāyaṇa Mahārāja
who could take to heart Śrīman Mahāprabhu’s preached śuddha-bhakti throughout India
inner moods. You are very fortunate.” Weeping, and also internationally, in the United States,
Śrī Gaura-nārāyaṇa fell at his guru’s lotus feet England, France, Holland, Canada, Mexico, Costa
and with great humility said, “I devote myself Rica, Australia, Malaysia, Fiji, Japan, Hawaii and
fully to your lotus feet. I am removing everything – other big and small countries of the world. His
any attachment to my mother, the affection of books have been translated into English, French,
my father, the love of my wife and the friendship Spanish, German, Russian, Turkish, Oriya,
of my friends and relatives – and I am offering Kannada, etc. Thus, throughout his entire life he
it at your lotus feet. You can keep me naked, was enthusiastically devoted to the serving the
dressed in a loincloth, in white, in saffron, or innermost desire of Śrī Hari, Guru and Vaiṣṇavas.
you can give me sannyāsa. Keep me in the way Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī
that is auspicious for me. Now I solely belong to Mahārāja departed this world on 29 December
you.” Hearing his words, Śrīla Bhakti Prajñāna 2010, in Śrī Jagannātha Purī, on the appearance
Keśava Mahārāja’s eyes also brimmed with tears. day of his beloved godbrother, Śrī Śrīmad
He looked at Śrīpāda Sanātana Prabhu, who Bhaktivedānta Vāmana Gosvāmī Mahārāja. He
had also heard Śrī Gaura-nārāyaṇa’s words and had continued travelling and spreading the
was stunned. What Śrīla Bhakti Prajñāna Keśava message of our rūpānuga guru-varga up until
Mahārāja decided after this was known only to the time of his departure, travelling to places
him. He was quiet for some time, and then he such as America, Italy, Spain, Mexico, Australia,
continued with his hari-kathā. Some time later, on New Zealand, Singapore, China, Hong Kong,
Gaura-pūrṇimā in 1952, Śrīpāda Gaura-nārāyaṇa Mauritius, South Africa and Brazil. He was widely
dāsa Adhikārī was given tridaṇḍa-sannyāsa acclaimed throughout Vraja-maṇḍala and Gaura-
together with Śrīpāda Sajjana-sevaka Brahmacārī maṇḍala as the unquestionable upholder of
and Śrīpāda Rādhānātha dāsa Adhikārī, and Gauḍīya siddhānta. Gauḍīya Vaiṣṇavas recognize
became known as Śrī Śrīmad Bhaktivedānta him as an empowered representative of Śrī
Nārāyaṇa Mahārāja. Caitanya Mahāprabhu and glorify his invaluable

407
 appendix

contribution in promoting sanātana-dharma ● Letters from America ● Maharṣi Durvāsā and Śrī
around the world. Durvāsā-āśrama ● Manaḥ-śikṣā ● My Śikṣā-guru
and Priya-bandhu ● Navadvīpa-dhāma-māhātmya
English titles published by Śrī Śrīmad ● Navadvīpa-dhāma ● Nectar of Govinda-līlā
Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja ● Origin of Ratha-yātrā ● Our Eternal Nature
● Arcana-dīpikā ● Beyond Nīrvāṇa ● Bhagavad- ● Pinnacle of Devotion ● Prabandhāvalī
gītā ● Bhajana-rahasya ● Bhakti-rasāmṛta-sindu- ● Prema-sampuṭa ● Rādhā-kṛṣṇa-gaṇoddeśa-
bindu ● Bhakti-rasāyana ● Bhakti-tattva-viveka dīpikā ● Rāya Rāmānanda Saṁvāda ● Saṅkalpa-
● Brahma-saṁhitā ● Bṛhad-bhāgavatāmṛta kalpadrumaḥ ● Secrets of the Undiscovered Self
(Vol. 2.1) ● Caitanya Mahāprabhu – The Original ● Secret Truths of the Bhāgavatam ● Śikṣāṣṭaka
Form of Godhead ● Camatkāra-candrikā  ● Śiva-tattva ● Ślokāmṛtam ● Ślokāmṛtam-bindu
● Dāmodara-līlā-mādhurī ● Dāmodarāṣṭakam ● Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī –  His
● Essence of All Advice ● Essence of Bhagavad- Life and Teachings ● The Butter Thief ● Their
gītā ● Fearless Prince ● Five Essential Essay Lasting Relation ● To Be Controlled by Love
● Gauḍīya Gīti-guccha ● Gauḍīya Vaiṣṇavism ● True Conception of Guru-tattva ● Ujjvala-
versus Sahajiyāism ● Gaura-vāṇī Pracāriṇe ● nīlamaṇi-kiraṇa ● Upadeśāmṛta ● Utkalikā-
Gift of Śrī Caitanya Mahāprabhu ● Gīta-govinda vallarī ● Vaiṣṇava-siddhānta-mālā ● Veṇu-gīta
● Going Beyond Vaikuṇṭha ● Gopī-gīta ● Guru- ● Vraja-maṇḍala Parikramā ● Walking with a Saint
devatātmā ● Harināma Mahā-mantra ● Harmony (2007, 2008, 2009) ● Way of Love ● Rays of The
● Hidden Path of Devotion ● Impressions of Harmonist (periodical)
Bhakti ● Jaiva-dharma ● Journey of the Soul

408
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index

Index of Quoted Verses

A
ācāryera mata jeī............................................................234 anartha-nivṛtti haile.....................................................324
acintyāḥ khalu ye..........................................................308 anāvṛttiḥ śabdād anāvṛttiḥ..........41, 69, 150, 356
acirāt kṛṣṇa tomāya......................................................318 antaḥ kṛṣṇaṁ bahir.......................................................351
ādau śraddhā tataḥ...........................................271, 323 antare niṣṭhā kara..........................................................318
ādhi-vyādhi-bhujaṅgena...............................................40 antaryāmī, bhakta-śreṣṭha........................................159
ādhyātmikādi tāpa-traya...........................................259 antavat tu phalam..........................................................313
advaya-jñāna-tattva........................................................23 ānukūlyena kṛṣṇānuśīlanam..............41, 253, 268
agni, jvālāte—yaiche.....................................................250 aṇurhyeṣa ātmāyaṁ vā..............................................258
ahaituky apratihatā..........................................138, 313 anya āra jata mata.........................................................234
ahaituky avyavahitā....................................................267 anyābhilāṣitā-śūnyam....................................253, 268
ahaṁ brahmāsmi.......................................94, 190, 285 anyatra brāhmaṇa-kulād...........................................128
ahaṁ sarvasya prabhavo..........................................199 āpane caitanya-rūpe....................................................351
ahaṁ tariṣyāmi duranta-...........................................288 apāṇipādo javano grahītā.........................................310
aho bata śva-paco ’to.......................................227, 302 apareyam itas tv.................................................251, 258
aho bhāgyam aho.....................................95, 149, 350 apaśyaṁ gopām......................................247, 248, 355
aiśvaryasya samagrasya...........................................284 api saṁrādhane.....................42, 69, 150, 310, 350
ājānu-lambita bāhū.......................................................364 aprāṇasyeva dehasya..................................................303
ājñā gurūṇām...................................................................130 ārādhyo bhagavān...........45, 111, 158, 243, 275
akapaṭe kaha, prabhu..................................................344 āra dine nibhṛte...............................................................287
akartā caiva kartā ca...................................................294 arcanaṁ vandanaṁ dāsyam....................................270
amāninā mānadena.......................................................376 arcata prārcata priyamedhāso...............................309
āmāre karāo tumi’..........................................................287 arcye viṣṇau śīlā-................................................................ 4
āmi ta rādhikā..................................................................347 artho ’yaṁ brahma-.............................................69, 134
āmnāyaḥ prāha tattvam.................................243, 245 āruhya kṛcchreṇa param...........................................356
anādir ādir govindaḥ........................................149, 158 arūpavadeva tat-......................................41, 137, 168,
ānandamayo ’bhyāsāt..................41, 69, 137, 150,  ................................................................309, 310, 350, 356
.....................................................................................350, 356 āsakti haite citte..............................................................324
ānandāmbudhi-vardhanam......................................228 āsakti-rahit sambandha-sahit.................................237
ananyāś cintayanto.........................................................70 asat-saṅga-tyāga............................................................185

409
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ataeva gopī-bhāva.........................................................325 bhūtāni yānti bhūtejyā................................................313

ataḥ kalau bhaviṣyanti..................................................51 brahma-kāṇḍaṁ tu...........................................................58
ataḥ śrī-kṛṣṇa-nāmādi.....................................166, 229 brāhmaṇānāṁ sahasrebhyaḥ..................................302
athāsaktis tato......................................................271, 324 brahmāṇḍa bhramite kona........................................272
athāto brahma-jijñāsā..................................................150 brahmaṇo hi pratiṣṭhāham...................25, 249, 310
ātmānaṁ cintayet tatra...............................................326 brahma satyaṁ jagan...............257, 284, 285, 332
ātmārāmāś ca munayo................................................357 brahma satyaṁ jaganmithyā......................................94
atra ca sva-darṣitārtha-viśeṣa................................291
atrāha tad urugāyasya................................................248 C
avajānanti māṁ mūḍhā..................................309, 354 caitanya-caritāmṛta kahe..........................................216
avidyā-karma-saṁjñānyā................................25, 251 caitanyākhyaṁ prakaṭam..............................348, 351
ayam ātmā sarveṣām...................................................249 caitanya-nityānande nāhi............................................18
ayi nanda-tanuja............................................................111 caṇḍālā api te śreṣṭhā..................................................303
cātur-varṇyaṁ mayā..............................35, 225, 304
B ceto-darpaṇa-mārjanam.............................................208
bahu janma kare................................................................18 chāḍibāra mana haile..................................................206
bāhya, antara,—ihāra...................................................326 cid-ānanda kṛṣṇa-.........................................................311
‘bāhye’ sādhaka-dehe..................................................326 cil-līlā-mithunaṁ tattvam..........................................348
bālāgra-śata-bhāgasya...............................................258
bhagavad-bhakti-hīnasya.........................................303 D
bhāgo jīvaḥ sa..................................................................258 dadāmi buddhi-yogam................................................355
bhakati-kusume kata....................................................364 dāsya-vātsalyādi-bhāve.............................................325
bhakati-siddhānta-dīpa..............................................363 deha-dehi-bhidā nāsti..................................................355
bhakati-vinoda-dhārā.................................................363 deśaṁ yayau vipra-......................................................136
bhaktir evainaṁ nayati.......................263, 297, 315 devakīm agrahīt kaṁsa-.............................................338
bhaktis tu bhagavad-bhakta-..........................98, 262 devaki-nandana nanda-.............................................299
bhakti-vaśaḥ puruṣo............................263, 297, 315 devān deva-yajo.............................................................313
bhaktyāham ekayā grāhyaḥ...............69, 263, 310 dharmaḥ projjhita-kaitavo ’tra................................313
bhaktyaiva tuṣyati hari-.............................................298 dharmaṁ tu sākṣād.......................................................294
bhaktyā vihinā aparādha-........................................369 dharmeṇa hīnāḥ paśubhiḥ............................108, 138
bhāla nā khāibe......................................................46, 152 dharmo jagannāthaḥ....................................................294
bhārata-bhūmite haila....................................................14 dīnera ei abhilāṣa...........................................................369
bhāratī-sampradāya ei................................................287 divīva cakṣurātatam.............................281, 309, 314
bhāvaḥ sa eva sāndrātmā..........................................273 drākṣāsu sāryaḥ karakeṣu........................................361
bhavāpavargo bhramato............................................262 draṣṭṛ-darśana-dṛśyādi...............................................334
bhayaṁ dvitīyābhiniveśataḥ.......................138, 257 dṛṣṭā spṛṣṭā tathā............................................................372
bhedābheda-prakāśam....................................243, 245 dṛṣṭau hṛṣṭau tadā..........................................................359
bhedābhedau tad-anyatra.........................................298 dui vastu bheda...............................................................250
bhramite bhramite yadi...............................................260 duṅhū-mana manobhava..........................................344

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durlabha-prema-pīyūṣa-...........................................293 hari-sevānukūlaiva.......................................................378
dvā suparṇā sayujā.......................................................282 hena kṛṣṇa-nāma...........................................................228
dvi-bhujaṁ jñāna-..........................................................355 hṛṣīkeṇa hṛṣīkeśa-sevanam......................................267

E I
ebe tomā dekhi.....................................................183, 344 īśvaraḥ paramaḥ kṛṣṇaḥ........149, 158, 310, 355
ei āmi deha samarpilāṅa............................................287 īśvarera śrī-vigraha......................................................311
ei baḍa ‘pāpa’...................................................................311 iti matvā bhajante...........................................................199
ei chaya guru....................................................................216 iti tattvāṣṭakaṁ nityam................................................358
ei-mata tomā dekhi........................................................344 iti vijñāya devī tvam.....................................................346
eita parama phala..........................................................273
eka ‘kṛṣṇa-nāme’ kare..................................................228 J
ekam evādvitīyam........................................83, 94, 280 jaḍa-vidyā jata.................................................................236
ekam evādvitīyaṁ brahma........................................285 jagatera jata phūla.........................................................369
ekam eva tam........................................................254, 264 jahau yuvaiva malavad..............................................185
eko vaśī sarvagaḥ..........................................................248 janmādy asya yataḥ..... 150, 199, 281, 350, 356
e sakhī, se-saba...................................................344, 348 janma sārthaka kari.........................................................14
eṣo ’ṇurātmā cetasā.......................................................258 jāṅra āge tṛṇa-tulya......................................................273
etāṁ sa āsthāya..............................................................288 jaya jaya prabhupādera.............................................363
ete cāṁśa-kalāḥ......................................149, 158, 248 jaya navadvīpa-nava-.................................................177
je ānila prema-dhana......................................................67
G je tomāra śaraṇa loya..................................................368
gauraḥ kṛṣṇaḥ svayam................................................350 jhāṁjhara kāṁsara ghaṇṭā........................................360
gaura prema rasārṇave..................................................18 jīva-bhūtāṁ mahā-bāho.................................252, 258
gaurāśraya-vigrahāya................................................358 jīvera ‘svarūpa’ haya...............................25, 204, 257
gāyatrī-bhāṣya-rūpo ’sau.............................................69 jñāna-vairāgyayoś caiva...........................................284
golokaṁ ca parityajya.................................................351
gṛhīta-cetā rājarṣe..............................................337, 357 K
gūḍhaṁ paraṁ brahma.......................249, 350, 355 kalau gaurāṅga-rūpeṇa..............................................351
guru ājñā haya avicāraṇīyā.....................................288 kalau nāsty eva...............................................................138
guru-kṛṣṇa-prasāde..........................................204, 272 kalau prāpte yathā........................................................339
guru kṛṣṇa-rūpa..............................................................159 kalau saṅkīrtanādyaiḥ smaḥ....................................351
guru-prasādo balavān.................................................297 kāmais tais tair....................................................145, 313
guru-rūpe kṛṣṇa..............................................................159 kāma-krodhera dāsa....................................................260
kaṁsena prerito duṣṭaḥ...............................................338
H kāmukāḥ paśyanti.........................................................302
harer-naivedya-sambhārān........................................88 kandaphalāśana sundara-........................................299
harer nāma harer...............................................150, 138 kānu-ṭhāme kahabi.......................................................344
hariḥ puraṭa-sundara-................................................343 karilena daśākṣara-......................................................287

411
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karma-kāṇḍa jñāna-.....................................................185 kusumita sarovare.........................................................360

karmibhyaś cādhiko yogī..........................................315
keśarīva sva-potānām.................................................230 L
keśava-bhāratīra śiṣya...............................................286 labdhvā su-durlabham.......................................47, 138
kimvā nā rahili.................................................................166 lakṣaṇā karile svataḥ-.................................................246
kīṭaḥ peśaskṛtā ruddhaḥ.............................................209 lakṣaṇaṁ bhakti-yogasya.........................................267
kleśaghnī śubhadā.........................................................269 lalita-lāvaṇya mukhe...................................................364
kona bhāgye kāro..........................................................261 latā avalambi’ mālī........................................................273
kona bhagye kona..........................................................324 laukikī vaidikī vāpi........................................................378
koṭhāya go premamayi..................................................17 lava-mātra sādhu-saṅge.............................................261
ko vā jānāti rādhām......................................................255 līlā-rasa āsvādite............................................................250
kṛpā kari’ kaha................................................................324
kṛṣṇa balile aparādhīra......................................18, 228 M
kṛṣṇa-bhakti pāya.........................................................260 mad-guṇa-śruti-..............................................................267
kṛṣṇād apy adhikam.....................................................326 mahāprabhura bhakta-gaṇera................................152
kṛṣṇa guru nāhi..................................................................32 mālī hañā kare.................................................................272
kṛṣṇa haite catur-................................................................ 8 malina mana haile.............................................203, 236
kṛṣṇa lañā vraje..................................................................79 mamaivāṁśo jīva-loke...............................26, 95, 255
kṛṣṇam enam avehi.......................................................249 māṁ ca gopaya yena.......................................332, 335
kṛṣṇaṁ smaran janam..........................270, 319, 325 mana duṣṭa haile............................................................203
kṛṣṇa-nāma-bīja.............................................................228 manaḥ ṣaṣṭhānīndriyāṇi...............................................95
‘kṛṣṇa-nāma’ kare.................................................18,  228 ‘mane’ nija-siddha-deha..................................318, 326
kṛṣṇa-niṣevaṇa kari......................................................288 maṅgala ārati kare.........................................................360
kṛṣṇa-pāda-padmera....................................................287 maṅgala niśānta-līlā.....................................................360
kṛṣṇa preyasī namo......................................................368 maṅgala śravaṇe bāje..................................................362
kṛṣṇa-smrti vinā..............................................................203 maṅgala śrī-guru-gaura.............................................360
kṛṣṇas tu bhagavān...................247, 249, 310, 350 mano-gatir avicchinnā................................................267
kṛṣṇa-tattvam abhijñāya............................................358 mantra-dīkṣā cāhilena.................................................287
‘kṛṣṇa, tomāra haṅa’.....................................................261 mattaḥ parataraṁ nānyat..................149, 248, 314
kṛṣṇa varṇam tviṣākṛṣṇam........................................174 māyā-bandha haite.......................................................261
kṛṣṇāya kṛṣṇa-caitanya-...........................................351 mayādhyakṣeṇa prakṛtiḥ...........................................282
kṛṣṇera svarūpa-vicāra.................................................23 mayaiva vihitaṁ devi...................................................332
kṛṣṇera ‘taṭasthā-śakti’...........................25, 204, 257 māyāvādam asat-śāstram................................94, 332
kṛṣṇera yateka khelā....................................................111 mayi bhaktir hi...................................................................69
kṛṣṇeti yasya giri............................................................226 mayūra-śukādi sāri...........................................360, 361
kṛti-sādhyā bhavet........................................................269 moghāśā mogha-karmāṇo.........................................354
kṣāntir-avyartha-kālatvam.......................................327 mṛgamada, tāra gandha..............................................250
kṣatriyo vātha vaiśyo..................................................304 mūkhaṁ karoti vācālam................................................40
kurvanty ahaitukīṁ bhaktim....................................357 muktir hitvānyathā........................................................298

412
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mukunda sevana-vrata...............................................288 pañca mahādīpa yathā...............................................363

mukunda-sevāya haya...............................................288 pañcarātre, bhāgavate ei............................................212
paramānanda rūpo ’ham............................................334
N paraṁ bhāvam ajānanto................................309, 354
nadīra pravāhe yena....................................................261 parāsya śaktir vividhaiva....................25, 251, 282, 
naivete jāyante naiteṣām...............................................41 .....................................................................................314, 350
na karma-bandhanam...................................................... 5 parātma-niṣṭhā-mātra.................................................288
nāma cintāmaṇiḥ kṛṣṇaś-.............................................41 pariniṣṭhito ’pi nairguṇye..............................337, 357
nāma laite prema...............................................................18 pīlau kapotāḥ priyake.................................................361
na me priyaś.....................................................................303 prabhu bale,—“gayā-yātrā........................................287
namo buddhāya śuddhāya.......................................339 prabhu kahe,—“karmī..................................................294
namo mahā-vadānyāya.............................................351 prabhu kahe,—sādhu....................................................288
nānā-bhāve cañcala.....................................................344 prajñānaṁ brahma...................................94, 285, 334
nanda-nandana kṛṣṇa.................................................296 prakāśaś ca karmaṇy...................................................310
na pratīke na hi saḥ..............................137, 309, 311 prakāśa vat-ca-avaiśeṣyam.....................................310
nārāyaṇādudbhūto ’yam............................................116 prakṛtibhyaḥ paraṁ yat.............................................308
na sādhyati mām............................................................315 pralambho jīva-cauras tu...........................................338
nāsato vidyate bhāvo.......................................307, 310 prasīda paramānanda....................................................40
nā so ramaṇa........................................................344, 348 pratigraha kabhu nā.....................................................203
na svādhyāyas tapas...................................................315 pratimā naha tumi.................................136, 310, 311
na tasya kāryam.....................................251, 282, 314 prema-nāmādbhutārthaḥ...........................................255
nātra śāstraṁ na.............................................................270 premāñjana-cchurita-bhakti-..................................247
navadhā tulasīṁ devīm...............................................372 ‘prema-phala’ pāki.........................................................273
nāyam ātmā bala-..........................................................138 premera kāraṇa bhakti................................................228
nidrā mohāt svapnavat...............................................332 pūrṇaḥ śuddho nitya-.....................................................41
nirvikāre nirākāre nirviśeṣe.....................................334 pūrṇam adaḥ pūrṇam..................................................307
niṣṭhā haite śravaṇādye.............................................324
nitya-baddha’—kṛṣṇa...................................................259 R
nityaḥ sarva-gataḥ...........................................................95 rādhā-cintā-niveśena...............125, 136, 183, 341
‘nitya-saṁsāra’................................................................259 rādhā-kṛṣṇa aiche..........................................................250
nitya-siddhasya bhāvasya............................209, 269 rādhā-kṛṣṇa-kuñjasevā...............................................325
nityo ’haṁ nirvadyo ’ham.........................................334 rādhā kṛṣṇa-praṇaya-.....................................348, 351
nityo nityānām........................................267, 283, 350 rādhā-kṛṣṇera līlā..........................................................325
no dīkṣāṁ na ca..................................................227, 228 rādhā-mantraṁ japan..................................................343
rādhā-pāda chāḍi...........................................................347
P rādhā-pakṣa chāḍi.........................................................347
pādābjayos tava vinā...................................................346 rādhā—pūrṇa-śakti.......................................................250
padbhyāṁ calan yaḥ....................................................136 rādhā viśleṣataḥ kṛṣṇaḥ..............................................343
pahile dekhiluṅ tomāra...................................183, 344 rādhikānucarīṁ nityam..............................................326

413
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rāga-mārga karāna.......................................................324 .....................................................................................298,  350

raghunāthera pāda-padma.......................................206 śakti-śaktimator aikyam.............................................348
rākṣasīm āsurīṁ caiva.................................................354 samasta-vaikuṇṭha-śiromanau...............................369
rāsābhilāṣo vasatiś ca vṛndā-.................................369 samatvenaiva vīkṣeta sa.................................145, 314
rasa-rāja, mahābhāva..................................................183 sampradāya vihīnā..........................................................51
raso vai saḥ..............................................................41, 252 sāmpradāyika sannyāsī tumi...................................286
rātri-dina cinte.................................................................325 saṁrambha-bhaya-yogena......................................209
rātri-dine kare vraje..........................................318, 326 saṁsāra brahmite kona...............................................261
rātryante trasta-vṛnderita..........................................359 saṁsāra-samudra haite..............................................287
ropitā sevitā nityam......................................................372 samyaṅ masṛṇita-svānto............................................273
rucibhiś citta māsṛṇya-...............................................273 sāndrānanda-viśeṣātmā.............................................269
ruci haite bhakti haya..................................................324 sā parānuraktir...............................................................267
rūpānuga-pravarāya...................................................358 sarva-dharmān parityajya........................................315
rūpa-yauvana-sampannām.....................................326 sarvaṁ cācintya-śaktitvād........................................298
sarvaṁ khalv idam........................................................285
S sarva-nitya-guṇair gauraḥ.......................................354
sabe, eka guṇa dekhi.....................................................294 sarvatra pracāra-dhūpa.............................................363
sabe eka sakhī-gaṇera.................................................325 sarvatrāskhalitādeśaḥ.................................................128
sac-cid-ānanda-..............................................................355 sarva-vādya-mayī ghanṭā.........................................363
sādhakānām ayam............................................271, 324 sarva-vāg viṣayātītām.................................................334
sādhana bhābibe jāhā..........................204,  209, 326 sarva-vedānta-sāram......................................................69
sādhana-bhaktye haya...............................................324 sarva-vedānta-vit-.........................................................302
sādhu-saṅga haite..........................................................324 sarve varṇāḥ yatrāviṣṭāḥ...........................................352
‘sādhu-saṅga’ ‘sādhu-saṅga’....................................261 sarve varṇena hīnastu.................................................352
sādhu-saṅge tare............................................................261 sarvopādhi-vinirmuktam...........................................267
‘sādhya-vastu’ ‘sādhana’-..........................................324 sa sadhrīcīḥ.......................................................................247
saguṇaṁ nirguṇaṁ tattvam......................................354 śāsanenaiva śāstrasya................................................270
sahasrasya pratimāsi...................................................309 śāstra-yonitvāt................................................................150
sa īkṣata..............................................................................281 śāśvatasya ca dharmasya............................................25
sakala janme mātā-..........................................................32 satāṁ prasaṅgān mama..............................................263
sakhī-bhāve pāya..........................................................325 satrayāji-sahasrebhyaḥ..............................................302
sakhī-bhāve ye................................................................325 sat-saṅgaḥ prāpyate.....................................................262
sakhī binā ei līlā..............................................................325 sat-saṅgamo yarhi.........................................................262
sakhī binā ei līlāya........................................................325 satyaṁ bruyāt priyam.................................................230
sakhī haite haya..............................................................325 satyaṁ jñānam anantam............................................280
sakhī līlā vistāriyā.........................................................325 ‘satya-vigraha īśvare’..................................................294
sākhyāya te mama.........................................................346 sa vai puṁsām............................................69, 138, 313
śaktaḥ kastvām iha........................................................334 sa vetti vedyam................................................................310
śakti-śaktimator abhedaḥ....................25,  145,  250,  sei doṣe māyā-piśācī....................................................259

414
 verse
index

sei kṛṣṇa avatārī.............................................................351 śuddha-sattva-viśeṣātmā...........................................273

sei mora prāṇa-dhana.................................................346 sukhe prema-phala-......................................................273
sei mora rasa-nidhi.......................................................346 sumadhura dhvani kare..............................................360
sei premā—‘prayojana’................................................324 sūryāṁśu-kiraṇa............................................................257
sei ‘rati’ gāḍha..................................................................324 svabhāvasthaiḥ karmajaḍān.......................................88
sei sādhya pāite..............................................................325 svābhāvika kṛṣṇera.......................................................257
sei ta’ parāṇa-nātha.............................................79, 148 śvādo ’pi sadyaḥ savanāya......................................305
sei veśa kaila.....................................................................288 svāgamaiḥ kalpitais tvam..........................................332
sevādarśe narahari.......................................................364 śvapaco ’pi mahīpāla...................................................303
sevā sādhaka-rūpeṇa...........................270, 319, 325 śvapāko ’pi budhaiḥ.....................................................303
sevonmukhe hi jihvādau.................................166, 229 svataḥ-pramāṇa veda..................................................246
sevya-sevaka-sambhoge............................................347 śyāmāc chabalam..............................................247, 248
siddha-dehe cinti............................................................325
śikṣā-guruke ta’...............................................................159 T
sneho bhaktir iti..............................................................298 tabe hāsi’ tāṅre................................................................183
śraddhāvān bhajate yo................................................315 tabe jāni, aparādha........................................................228
śravaṇa-kīrtana-jale.....................................................272 tabe sei jīva........................................................................324
śravaṇaṁ kīrtanaṁ viṣṇoḥ.......................................270 tabe tāna sthāne..............................................................287
śravaṇot-kīrtanādīni........................................319, 325 tabhu ta’ nā pāya..............................................................18
śreyaḥ-sṛtiṁ bhaktim...................................................356 tabu yadi prema..............................................................228
śrī-gauḍa-maṇḍala-.........................................................18 tac chaktyaiva tu............................................................298
śrī-guru-caraṇe rati......................................................358 tada āhaṁ vandanaṁ kuryām................................357
śrī-keśava ati dīna.........................................................369 tad-anugā ha’ye..............................................................347
śrī-kṛṣṇa-brahma-.............................................................. 5 tad-bhāva-lipsunā.................................270, 319, 325
śrī-kṛṣṇa-caraṇam.....................125, 136, 183, 341 tad brahma niṣkalam.......................................................25
śrī-kṛṣṇaṁ mithunaṁ brahma.................................355 tad-rasāmṛta-tṛptasya....................................................69
śrīmad-bhāgavataṁ pramāṇam........45, 243, 275 tad viprāso vipanyavo................................................314
śrīmad-bhāgavate mahā-...........................................313 tad viṣṇoḥ paramam.............................281, 309, 314
śrī-rādhāra sukhe...........................................................347 tāhāṅ sei kalpa-vṛksera..............................................273
śrī-rūpa-mañjarī.............................................................347 tāhāte prakaṭa dekhi.....................................................344
śrī-rūpa-mañjarī-pāda................................................346 taj-joṣaṇād āśv apavarga-.........................................263
śrī-rūpa-raghunātha-...................................................216 tam ekaṁ govindam......................................................355
śrī-vārṣabhānavi-devi-...............................................365 taṁ hovāca kiṁ gotro...................................................304
śrī-vinoda-bihārī yo.....................................................357 taṁ hovāca, naitad........................................................304
śrī-viṣṇor-nāmni.................................................................. 4 taṁ taṁ niyamam...........................................................313
sthito brāhmaṇa-dharmeṇa......................................304 tan-māyayāto budha....................................................257
strī-saṅgī—eka asādhu................................................185 tan-nāma-rūpa-..............................................................327
śubha-dṛṣṭi kara prabhu............................................360 tāṅra gaura-kāntye...........................................183, 344
suciḥ sad-bhakti-............................................................303 tāṅra upadeśa-mantre.................................................260

415
 appendix

tāṅ’-sabāra pāda-...........................................................216
tapasvibhyo ’dhiko yogī.............................................315 V
tāra madhye sarva-śreṣṭha.......................................367 vadanti tat tattva-.......................243, 247, 264, 289
tāsāṁ bhāva-mādhurya-...........................................345 vairāgī kare prakṛti.......................................................320
tasmai deyaṁ tato..........................................................303 vaiṣṇavānāṁ sahasrebhyaḥ....................................302
tasyaite kathitā..........................................................4, 261 vaiṣṇavānāṁ yathā................................................69, 93
tasya kartāram api........................................................304 varaṇe taḍit.......................................................................328
tasya vā etasya................................................................256 vedaiś ca sarvair................................................248, 314
taṭasthatvañca māyā-śakty-atītatvāt..................256 vedārthavan mahā-śāstram......................................332
tathāpi śravaṇādiś ca...................................................297 vicārayoge sati hanta...................................................308
tato ’nartha-nivṛttiḥ..........................................271,  323 vidhi-mārga-rata-..........................................................324
tat-tad-bhāvādi-..............................................................270 vipralambhe tu sarvasya...........................................347
tat-tat-kathā-rataś.................................270, 319, 325 viruddha dharmaṁ tasmin........................................355
tat tvam asi...............................................................94,  285 viśāla lalāṭe śobhe..........................................................363
tattvam ekaṁ param.....................................................350 viṣayīra anna khāile duṣṭa........................................203
tavaivāsmi tavaivāsmi.................................................346 viṣayīra anna khāile malina.........................203, 236
tā vāṁ vāstūnyuśmasi.................................................248 viśeṣasya viśiṣtasyāpy................................................298
tayor anyaḥ pippalam.................................................282 viṣṇor yat paramam......................................................314
tejīyaṣāṁ na doṣāya........................................................67 viṣṇu-bhakti-vihīnā......................................................303
te ’pi mām eva kaunteya.............................................314 viṣṇu-bhakti vihīno.......................................................303
tepus tapas te juhuvuḥ.................................................302 viṣṇu-śaktiḥ parā..................................................25, 251
teṣām asau kleśala.........................................................356 vrajendra-nandana jei.................................................351
teṣāṁ nityābhiyuktānām...............................................70 vraje rādhā-kṛṣṇa..............................................................46
tomāra ārati lāgi.............................................................369
tomāra caraṇe dhari.....................................................369 Y
tomāra nidrāya jīva......................................................360 yad anyatrāpi dṛśyeta.................................................304
tomāra pādapa tale.......................................................369 yadyapy anyā bhakti...................................................367
tomāra sammukhe dekhi................................183, 344 yam evaiṣa vṛṇute.........................................................282
tomāra sampradāye......................................................294 yan-mitraṁ paramānandam..............95, 149, 249, 
tomāra sevāya duḥkha................................................236 .....................................................................................310, 350
tṛṇād api sunīcena.............................................367, 376 yan-nāmadheya-śravaṇānukīrtanād......227, 305
tulasī kṛṣṇa-preyasī......................................................368 yānti deva-vratā.................................................145, 313
tūrṇaṁ yateta na pated......................................47, 138 yānyaṅgāni ca tānyatra.................................319, 325
tvad-ājñayā pallava-puṣpa-.....................................369 yāra mantre sakala.......................................................174
tvadīya-dūtyena nikuñja-yūno-.............................369 yas tu nārāyaṇam..............................................145, 314
tvaṁ kīrtyase sātvata-tantra-..................................369 yasya deve parā........................................................4, 261
yasyāṁ vai...........................................................................69
U yasya prabhā prabhavato............................................25
upāsate mṛṣā vijñāḥ......................................................355 yasya yal lakṣaṇam.................................36, 225, 304

416
 verse
index

yasya yat-saṅgatiḥ.......................................................209 yatrāvatīrṇo bhagavān...............................................355

yata-kṣaṇe dekhilāṅa...................................................287 yat taṭasthaṁ tu..............................................................256
yathāya vaiṣṇava-gaṇa..............................................238 yā yā śrutir jalpati.........................................................308
yati-dharme paridhāne...............................................364 ye ’nye ’ravindākṣa.......................................................356
yat-kṛpā tam aham...........................................................40 ye ’py anya-devatā-......................................................314
yato vā imāni.................... 150, 199, 281, 309, 350 ye yathā mām...................................................................316
yat prayanty abhisaṁviśanti......................199, 281,  yo dustyajān dāra-........................................................185
.....................................................................................309, 350 yoginām api sarveṣām.................................................315
yatra rāgānavāptatvāt.................................................270 yuga-koṭī-sahasrāṇi.....................................................372
yatrāvatīrṇaṁ kṛṣṇākhyam......................................249

417
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 offer obeisances to the lion-like ācārya, oṁ viṣṇupāda
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja.
He is a thoroughly transcendental personality, and he nurtures
with great affection those who have taken shelter of him. He is
always aggrieved to see the suffering of the conditioned souls, and
he bestows prema for the glorious holy name.
Śrī Keśavācāryāṣṭakam (verses 1 and 4)
T he life of Śrīmad Bhakti
Prajñāna Keśava Gosvāmī
Mahārāja exemplified the lofty princi­
T he sole measure of spiritual
advancement is wholesale
dedication to one’s bona fide guru.
Nothing else. Śrī Śrīmad Bhaktivedānta
ples he taught, and thus he is known as
Nārāyaṇa Gosvāmī Mahārāja was the
ācārya. Just as a lion (kesarī) is gentle
perfect embodiment of such devotion.
with her cubs and ferocious with those
From the time of his first meeting with
who may harm them, he was affectionate
his gurudeva in 1946, he rendered him
with those who sincerely aspired for
personal service and took responsibility
Truth and roared like a lion when
for his mission. Moreover, he fully
erroneous philosophy threatened their
imbibed his guru’s teachings on the
safe passage to the spiritual world.
Absolute Truth and meticulously
This biography not only describes
practised them in every aspect of his life.
his glorious life, spotless character and
His spiritual potency was acknowl­
courageous preaching but it also details
edged by Gauḍīya Vaiṣṇavas the world
his lucid and penetrating delivery of
over, and he is revered as an ideal
Gauḍīya philosophy. It depicts the
servant of guru who can in turn guide
qualities of a true ācārya, who with his
all living beings. This book is an insight
every breath demonstrated the pinnacle
into his absorption in his gurudeva’s
of loyalty to guru and who resolutely
transcendental words and deeds.
protected the tenets of his disciplic
lineage for the benefit of the souls of
this world.