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The Path of Dedication Vol. II


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A L L G L O R I E S T O S R I G U R U A N D G A U R A N G A

S wam i B.R . Sridhara

The Path of Dedication Vol. II


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Firstprinting: 2005 limitededition2,000 copies

copyright2005 bygosAi pUblishers, All Rights Reserved

printedbysrinivAsFineArts(p) ltd., bAngAlore, indiA

Forr nArAsinghA cAitAnyA mAhA

isbn 1-932771-80-8

Inquiries, addresses to the secretaryof the publishers, are welcome

rnArAsinghAcAitAnyAmAhA

P.O. Box 21, Sri Rangapatna - Karnataka-571 438, IndiaE-mail:[email protected]

Web si te: http://www.gosai.com/chaitanya/or

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senioreditor:Tridai Gosvm r rpda

Bhakti Bhvana Viu Mahrja

AssociAteeditor:rpda Bhakti Vijna Giri Mahrja

Assistedby nUmeroUseverAspiringservAnts


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Content sContents v

Preface xiIntroduction xv

About the Author xviiSri Sri Prabhupada-padma Stavaka xviiiSrimad Bhaktivinoda-viraha Dasakam xviiiSri Sri Prema-dhama-deva Stotram xixSri Sri Prapanna-jivanamrtam xxSri Sri Gayatri-nigudhartha xxiThe Guardian of Devotion xxiiiSrimad Rupa-pada-rajah Prarthana-dasakam xxiv

Introductory Nectar xxv

Part One: Divine Conception 1Birth of the Gaudiya Matha 2Sridhara Maharaja Joins 4Get Out of the Charm! 7No Defeat Anywhere 9


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Sridhara, Sridhara 13Europe Defeated by Asia 17Sastra-nipuna 20Admission to Rupa-manjari Rasa. 21Sri Caitanya Sarasvata Matha 22Caitanya to Sarasvati 25War on Maya 26

Deep Knowledge of Bhagavatam 28Friends to Help Me Preach 29What is Not Madhurya-rasa 31Dont Venture to Run 33Tend to Lower Service 35Abode of High Sentiment 36You Want to Hear Krsna-katha 37

Analysis of Madhurya-rasa 37Ujjvala-nilamani 40A Preachers Responsibility 41The Death Blow to Sahajiyas 43Necessity of Vaidhi-bhakti 44Science of Devotion Proper 46Nitai-Gaura-Radhe-Syama 48

The Impure Line 49Sakhi-bheki 50Afraid to Approach Gaudiya Matha 53Adhoksaja Krsna 54Standard of Seeing Krsna 56Negative Hankering 58Higher Standard of Devotion 59

The Halo of Radharani 61Management is Radharanis Service 64Followers of Darwin 65Three Classes of Atheists 68


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Disarm the Scientists 69Position in the Infinite 71Stealing for Krsna 72Footnotes 73

Part Two: Divine Guidance 77Follow the Spirit 79Succession of the Thought 80

Vision of Guru 81Guru as Nitya-siddha 83Gurudeva is Never Sadhana-siddha 85Apparent Suffering 87Prabhupadas Last Days 88Sastra and Sadhu 90Sri Murti 91The Living Scripture 92Proper Shelter Awakens Bhakti 92The Best Medicine 94Asat-sanga 95Sukrti Guides Us 96Previous Experience 97How Sraddha is Produced 98Extended Selfishness 99All Dharma Leads to Vaisnava Dharma 100Prestige is Our Enemy 102Enjoyment Only for Krsna 104No Exploiting Sense in Vrndavana 105Service of Vraja-vasi 105

Hari-Katha 106Opposing Statements of Bhagavatam 108Biographies of Mahaprabhu 108Krsna-lila is Aprakrta 111Sambandha, Abhidheya, and Prayojana 112


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You Want the Infinite in Your Fist 115Part Three: Divine Manifestation 121Gaura is Not a Nagara 122Only Krsna No Other 124Nobility of Gaura-lila 125Svayam-bhagavan Mahaprabhu 127Sweet Distribution of Krsna-lila 129

Mukhya-rasa 130Mahaprabhu Distributes His Inner Wealth 131Gauranga Admits Us to Radha-Krsna-lila 132The Search for Krsna 134Not Previously Available 136Sweetness and Magnanimity 136Rasa-lila in Dvaraka 137The Form of Lord Jagannatha 138Vraja-rasa in Dvaraka 139A Mixture of Vrndavana and Dvaraka 140Salagrama Worship and Sacred Thread 142Govardhana Worship 144Serve in Kirtana 145Gradations of Arcana 146Position of the Devotee 148Arcana and Bhajana 151Gradations of Prasadam 152The Standard for Nama Sankirtana 153Offer Everything to Krsna 154Sacrifice and Self-forgetfulness 156

Religion Means Proper Adjustment 157Renunciation Means All For Krsna 161Purusottama Month 164The Appearance of Ekadasi 166The Importance of Dvadasi 167


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Service Better than Idle Fasting 168By Your Will 169Renunciation More Dangerous 172Raghunatha Dasa Gosvami 173Precedence for Tridandi Sannyasa 176Prabodhananda and Prakasananda 177Prabhupadas Sannyasa 179

Sannyasa-vesa For Preaching 180Spirit Must Be Kept Intact 182Adjustment for Preaching 183Sannyasa Names 185Nityananda Not a Sannyasi 186Paramahamsa Babaji 186Babaji-vesa 187

Kaupina Higher Than Brahmana Thread 191Vaisnava-dharma 193Ramananda Samvada 197

Part Four: Divine Revelation 203Infinite Can Be Known by the Finite 205Entering Krsnas Family 206Sri Rupa-manjari-pada 208Rupanuga-sampradaya 211Rupanuga-sampradaya Goes to the West 212Pranama of Bhaktisiddhanta 214Not Teaching Raganuga-bhakti 217Raganuga 218Raganuga-sambandha 219

Raganuga-abhidheya 220Raganuga-prayojana 221Bhaktivinodas Vision of Raganuga-bhakti 222Always through Radharani 222Sannyasa-mantra 223


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Bhaktivinodas Unique Gift 225A Passport and Visa to Vrndavana 227Radha-dasyam 231Radha-kunda 233The Name of Radha 235Parakiya-rasa 235Parakiya-bhajana 236

Highest Dedication is Union in Separation 239Four Categories of Vipralambha 242Union in Separation 243Vipralambha Safer than Sambhoga 243Union in Separation is Proper Union with Absolute 244Separation from the Devotee 245Our Real Wealth is the Fire of Separation 246

The Intensity of Vipralambha 247Verse Index 251


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PrefaceIt is the duty of every disciple to dive deeply into the nectar of

the instructions of their Guru Mahrja and a disciple shouldrecognize the words of their guru anywhere. There is the storyof Aurobindo Ghosh, a famous writer who absconded from thepolice during the independence movement in India during theearly Twentieth Century, but was found by a clever attorneywho recognized his writings under another namehe saw thesame substance in another form.

Sometimes a disciple may not recognize the direct wordsof their spiritual master or may find the mood and siddhntaoftheir Guru Mahrja in the writings of another well schooledin their Guru Mahrjas teachings. In this regard, some devo-tees have expressed the notion that rla rdhara Mahrjasstatements in the book Follow The Angelswere not representativeof his teachings. However, one who is at all familiar with the

teachings of rla rdhara Maharaja (particularly those who areactual disciples of His Divine Grace) will easily see a continu-ity of thought and emphasis in all of rla rdhara Mahrjastalks and writingsall his teachings are conservative and pen-etrating. His teachings are unique in the extent of the depth of


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~E NCOUNTERS W ITH D IVINITY~

his realizations and his profound knowledge of the GauyaVaiava siddhnta. In one of his earlier works, Golden Volcano ofDivine Love, rla rdhara Mahrja states,

Of course these transcendental topics are very high, andwe should not indulge in them carelessly, for if we proj-ect mundane characteristics into the higher plane, our

future realization will be harmed. Our mundane expe-rience will tend to take us down, so we must proceedwith caution. What we conceive of at present is notto be found in the plane of Kas pastimesit is afar higher plane of existence than the realm of our ex-perience. Our vision is adulterated. We have only analloyed conception of the original thing. We must keep

this in mind, and with this caution we may deal withthese things.

Our personal experience is that the talks of rla rdharaMahrja on his veranda in the r Caitanya Srasvata Maha(from which all of his books have been extracted) are consistentwith his orthodox approach to all aspects of Ka conscious-

ness. These points are described in greater detail in the Aboutthe Author section.

We would like to offer a few words of thanks to rpdaSvm B. G. Narasigha Mahrja for his encouraging wordsand continuous support in this endeavor to present the poignantrealizations of rla rdhara Mahrja in this written format,without which this project could not have been completed. We

feel confident that our readers will benefit greatly from theseilluminating glimpses into Gauya Vaiava siddhnta. Hav-ing access to almost an almost unlimited storehouse of rla


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~P REFACE~

rdhara Mahrjas recorded talks, we plan to regularly bringforth more books in this Path of Dedication series.

Further writings of rla rdhara Mahrja may be found on-line at www.gosai.com/tattva/

Tridai-svm

Bhakti Bhvana Viu


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Introduc t i onTo have even the slightest touch with divinity is our great-

est spiritual wealth. This is possible when one is drawn intoconnection with a sdhu, the agent of the Supreme Lord. Inthis publication, Encounters With Divinity,the author rla B. R.rdhara Deva Gosvm Mahrja puts us in connection withDivine Conception, Divine Guidance, Divine Manifestation,and Divine Revelation. We cannot but express our humbleopinion that his readers are indeed most fortunate to come in

connection with this rare and inspiring spiritual wealth.In part one, Divine Conception, rla rdhara Mahrjatakes us back in time and tells of how his guru, rla Bhaktisid-dhnta Sarasvat hkura, gave birth to his preaching mission,the Gauya Maha. How rla rdhara Mahrja first came inconnection with his guru and how the Gauya Maha declaredwar on my in a most noble attempt to establish the Ka

conception on a universal scale, are also explained.In part two, Divine Guidance, the spirit of Ka conscious-ness as well as the vision of guru, the position of stra, thesdhu, rmrtiand many other valuable points of guidance tohelp one develop the proper understanding of the ontological


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truths of Ka consciousness are presented by rla rdharaMahrja in his usual vivid and happy style.In part three, Divine Manifestation rla rdhara Mahrja

manifests many gems of the Gauya siddhntaby explaining theposition of r Caitanya, the nobility ofgaura-ll, the form ofLord Jaganntha, the worship ofgovardhana-il, the appearanceof Ekda and many other sweet and relishable manifestations

of Ka consciousness.In part four, Divine Revelation, the most subtle and sublimeaspects of the inner circle of the Supreme Lords eternal associ-ates headed by r Rpa Gosvm and the souls gradual en-trance into that super-subjective realm of divine llare revealedby rla rdhara Mahrja. The feelings of a devotee in separa-tion from Ka, union in separation, and separation from the

Lords devotees are also revealed in this portion of EncountersWith Divinity,with special emphasis on who is the dearmostdevotee of the Supreme Lord.

In Encounters With Divinitywe find ourselves not only beingdrawn in connection with divinity, but we find here some of themost sublime experiences of rla rdhara Mahrja in his ownpersonal encounters with divinity. The words of rla rdhara

Mahrja are indeed non-different from the Supreme Lord asthey are divinely inspired in the truest sense of the expression.

It is our most humble appeal that rla rdhara Mahrjaand his readers will kindly forgive us for any mistake that wemay have made in our attempt to serve them.

Svm B.G. Narasigha

Nandotsava 28 August, 2005


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About the AuthorTo acquaint our readers with the author we have but to relate

some of his transcendental glories. One can easily understandthe greatness of an individual by the acts he performs or bythe contributions that he makes to society. The glories of rlardhara Mahrja are many and they are all deep like an oceanof transcendental nectar.

rla rdhara Mahrja was not a mundane welfare workerthat sought to uplift the bodily condition of a fallen man or

that of many fallen and diseased men. Quite to the contrarythe contribution of rla rdhara Mahrja was to uplift all ofhumanity to the spiritual platform of Ka consciousness, arare contribution indeed.

The words of rla rdhara Mahrja, both on audio tapesand in book format, are perhaps one of the greatest theologicaltreasures of the 20thcentury. When the transcendental vibration

from his lips enters the heart of a sincere seeker of truth, oneimmediately feels the fulfillment of the innermost hankering ofthe heartwe want Ka and nothing else.

To compile the complete list of rla rdhara Mahrjasglories is not possible, but to speak of some of them in terms of


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what he has said and what he has written is a purifying, and anenlightening experience.

Sri Sri Prabhupada-padma Stavaka

rrPrabhupda-padma Stavakais a song of eleven verses com-posed by rla rdhara Mahrja that eulogizes the transcen-dental personality of rla Bhaktisiddhnta Sarasvat hkura

Prabhupda. This song is so revered and appreciated by the dis-ciples and grand-disciples of Sarasvat hkura that it is virtu-ally sung as a daily sdhanain all the Gauya Maha temples.

The concluding line to each of the eleven stanzas,praammisad prabhupda-padam (I eternally offer my obeisances to thatwonderful effulgence that emanates from the radiant lotus toe-tips of rla Bhaktisiddhnta Sarasvat hkura Prabhupda) is

so sweet that it has become the hallmark of remembering thatgreat cryaof the Gauya firmament.

Srimad Bhaktivinoda-viraha Dasakam

The ten verses of Bhaktivinoda-viraha Daakam(expressing deepseparation from rla Bhaktivinoda hkura) were greatly appre-ciated by rla Bhaktisiddhnta Sarasvat hkura Prabhupda

who commented that, rdhara Mahrja has caused hkuraBhaktivinoda to appear in those verses.

One of the favorites of theBhaktivinoda-viraha Daakam isthe ninth verse that represents the ontological line of the innersubstance of Ka consciousness.

What was sanctioned by r Caitanya Mahprabhu by Hisdescent, was intimately known only to r Svarpa Dmodara

Gosvm. Santana Gosvm, the elder brother of r Rpa Gos-vm, was attentive to that divine truth, and Rpa Gosvm him-self served that very thing with his own hands to the devotees.Raghuntha Dsa Gosvm tasted its sweetness and also added


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~A BOUT THE A UTHOR~

something of his own to its flavor. (He was assisted in doing soby Raghuntha Bhaa Gosvm and Gopla Bhaa Gosvm.)What was distributed and tasted by Raghuntha Dsa was pro-tected by r Jva Gosvm, who lent support to its divinity withscriptural evidence. The taste of that divine truth is aspired afterby r ukadeva Gosvm, Lord iva, and Lord Brahm whoregard it from a little distance with the highest respect. What

is that inconceivable ambrosia? The sublime sweet nectar of themellows relished in the service of rmat Rdhrs holy lotusfeet. O Bhaktivinoda hkura, within this world, you fully pos-sess the ability to give us that extraordinary nectar.

Sri Sri Prema-dhama-deva Stotram

rrPrema-dhma-deva Stotramis a concise description of the

llof r Caitanya Mahprabhu composed in the Sanskrit tuakameter that represents the dancing rhythm of spiritual delight.The verses of Prema-dhma-deva Stotramare based on Caitanya-caritmta and other authorized writings about r Caitanya. Itdescribes r Caitanya as r Ka, the Supreme Personality ofDivine Truth, permeated with the mood (bhva) and complex-ion (knti) of His supreme pleasure potency, rmat Rdhr.

r Caitanya is portrayed as the unlimited ocean of ecstatic loveof Ka.

This stotradescribes some of the most predominant aspectsof r Caitanyas divine personalityHis transcendental charac-teristics (aprkta-vaiia), qualities (gua), beauty (rpa), charm(karaa), compassion (krua), generosity (audrya), power(tejas), forgiving nature (kam-lat), magnanimity (mahattva),

wisdom (prajna), conviction (vivsa), determination (ddha-sakalpat), self-contentment in ecstatic love for Ka (svnub-hvnanda), all-encompassing kind love for others (sarva-jiveday), limitless ecstatic love for Ka (ka-prema-dhma-rpa),


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and His compassionate sharing of that divine love ecstasy withothers (mah-vadnya-ka-prema-pradttva).Prema-dhama-deva Stotramis highly regarded for its siddhntika

content and especially for its mellow sweetness that transportsthe listener to the realm of loving devotional service of r Cai-tanya Mahprabhu. Paramahasa r Nikicana Ka DsaBbj Mahrja, a dear friend and godbrother of rla rdhara

Mahrja, used to say of this stotrathat he found in it the verypresence of r Rpa Gosvm Prabhupda, the leader of oursampradya.

Sri Sri Prapanna-jivanamrtam

r r Prapanna-jvanmtam is, as the title indicates, the lifenectar of the surrendered souls and leads its readers to positive

and progressive immortality. rla rdhara Mahrjas intro-duction reads as follows: The substance expressed within theten chapters of this holy book called Prapanna-jvanmtamgiveslife to the surrendered souls, effecting their eternal growth andnourishment. It is the panacea of the heart and spiritual senses,bestowing those dedicated devotees with mutual happiness bythe ever-increasingly newer and newer play of supra-mundane

joy (aprkta-rasa). Lord Ka and His associates are portrayedin their natural pastimes of separation and union, and the line ofunconditional surrender as established by scriptures and saintshas been elucidated.

The doctrine of aragati (surrender) is at the heart ofGauya Vaiavismindeed, it is the indispensable necessityin the life of a devotee. In Prapanna-jvanmtam, rla rdhara

Mahrja has compiled an anthology of verses in the chapterWords of Nectar from the Devotees, delineating the six processesof surrender. Here the processes of nuklyasya sakalpa (ac-ceptance of the favorable), pratiklya-vivarjjanam (rejection of


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the unfavorable), rakiyatti visvsa(confidence in the Lordsprotection), gopttve-varaam (embracing the Lords guardian-ship), tma-nikepa ( full surrender), and krpayam(surrenderin humility) are illuminated.

Prapanna-jvanmtam also includes the chapter Wordsof Nectar from the Supreme Lord. rla rdhara Mahrja says,Herein, collected from the holy scriptures headed by rmad

Bhgavatamand Bhagavad-gt, are words of nectar directly fromthe lotus mouth of the Supreme Personality of Godhead. Thisis the nectar to vanquish all sorrow and darkness for the soulssurrendered to the lotus feet of r Ka, and also for thoseaspiring for exclusive love for Ka. It nourishes the lives of thedevotees, pleasing their hearts by fulfilling all their cherisheddesires for devotional service.

Concluding Prapanna-jvanmtam, rla rdhara Mahrjawrites, Comprised of five nectars (pacmtam) respectivelyentitled Upakrammtam, r stra-vacanmtam, r Bhakta-vacanmtam, rBhagavad-vacanmtam, andAvaemtam(Pre-lude to Approaching Nectar, the Nectar of Scriptural Words,Words of Nectar from the Devotees, Words of Nectar fromthe Supreme Lord, and the Remnants of Nectar), the supreme

fruit that gives life to the devotees and delights their hearts hasbeen served in this book.

Sri Sri Gayatri-nigudhartha

Garua Purastates:

artho ya brahma-strn bhratrtha-viniraya

gyatr-bhya-rpo sau vedrtha-paribmhita

The meaning of the Vednta-strais present in rmadBhgavatam. The full purport of the Mahbhratais also


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there. The commentary of the brahma-gyatr is alsothere and fully expanded with all Vedic knowledge.

In his Sanskrit commentary on brahma-gyatr (r Gyatr-niguhrtha), rla Sridhara Mahrja has uncovered the stepsleading thegyatr-mantrato the rmad Bhgavatam. The con-clusion is:

gaytr-murala-krtana-dhana rdh-pada dhmahi

Thegyatr, that has sprung from the flute sound of rKa, only sings the glories of rmat Rdhr.

gyatr-gadita mahprabhu-mata rdh-padam dhmahi

The highest and innermost instruction of r CaitanyaMahprabhu is to engage yourself in the service of thelotus feet of rmat Rdhr through sakrtana. Herlotus feet are to be your constant meditation.

Regarding theGyatr-niguhrtha of rla rdhara Mahr-

ja, rla Bhakti Pramoda Pur Gosvm has said, The ex-planation of brahma-gyatr, the mother of all Vedas, sig-nifying devotional worship unto rmati Rdhr, rrdhnudhyna-para explanation, which was revealed in thedepth of realization of Pjyapda rdhara Deva GosvmMahrja, possessed with the divine grace of Paramrdhyar rla Prabhupda (Bhaktisiddhnta Sarasvat hkura)

upon his headis deeply appreciated by those fortunate, in-telligent devotees who are aware of the relishable beauty ofpure devotional service.


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Upon the transcendental appearance of r Gyatr-niguhrtha from the pure heart of rla rdhara Mahrja theVaiava world of pure devotees rejoiced and danced in greatecstasy.

The Guardian of Devotion

The sannysatitle of rla rdhara Mahrja Bhakti Rakaka

means the Guardian of Devotion and this is something thatrla rdhara Mahrja lived up to in every sense of the word.From our personal experience we can honestly say that were itnot for the presence of rla rdhara Mahrja (after the disap-pearance of our Guru Mahraja, rla A.C. Bhaktivednta SvmPrabhupda) all would have been lost in darkness forever.

After the disappearance of rla Prabhupda, many mis-

understandings and deceitful practices crept in amongst ourGuru Mahrjas disciples. At a time of great unrest and confu-sion, rla rdhara Mahrja manifested before our eyes as theGuardian of Devotion and guided the devotees on the path totheir greatest fortune.

As the keeper of the storehouse of lifes greatest treasure,rla rdhara Mahrja shared with us the unlimited wealth

of Ka consciousness and manifested before us many self-effulgent gems (unrivalled conceptions of Gauya siddhnta) towhich he was heir. Many of those gems of theological concep-tion have been presented in his books and have in time becomestras(simple phrases with a deep philosophical purport) in theEnglish language. Some of those strasare: The Search for rKa Reality the Beautiful (the ultimate goal of life), rdh-

dsyam(the service of r Rdh), The Line of r Rpa, (theontological position of r Rpa Gosvm), The Golden Vol-cano of Divine Love (the ecstatic manifestation of r Caitanya


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Mahprabhu as the giver of love of Ka), The Loving Searchfor the Lost Servant (Kas loving search for His long lost ser-vant), andpjala rga-patha gaurava bhage(the motto of the fol-lowers of rla Bhaktisiddhnta Sarasvat hkura Prabhupdathat put forward the position to be taken by a devotee in therelativity of the Absolute).

Srimad Rupa-pada-rajah Prarthana-dasakamJust prior to the withdrawal of his manifest ll, rla Bhakti-siddhnta Sarasvat hkura Prabhupda handed rla rdharaMahrja over to the holy lotus feet of r Rpa Gosvm byhaving him sing the prayer rRpa-majar-pada. The ontologi-cal position of rla rdhara Mahrja became that of the store-house keeper of lifes greatest gift, that of the position of the

servant, of the servants servant, servant in the camp of r Rpa-majar (r-rpnuga-varga). His intense desire for the dust ofthe lotus feet of r Rpa Gosvm is beautifully expressed in hisprayer, rmad Rpa-pada-raja prrthan-daakam.

rla rdhara Mahrja humbly considered himself as agatekeeper of the highest conception of rrpnuga-bhajanaandendeavored unwaveringly throughout his life to be faithful to the

ideal and teachings of his Divine Master, rla BhaktisiddhntaSarasvat hkura Prabhupda.

Svm B.G. Narasigha


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Introductory Nectar(A Lecture given by rla B. R. rdhara Mahrja at the opening

ceremony of Mypura Candraday Mandira, ISKCON, 1973)

This rama is being opened today. What is its position? Inrmad Bhgavatamwe find:

vana tu sttviko vso grmo rjasa ucyatetmasam dyta-sadanam man-niketa tu nirguam

Residence in the forest is in the mode of goodness, resi-

dence in a town is in the mode of passion, residence ina gambling house displays the quality of ignorance, andresidence in a place where I (the Supreme Lord) resideis transcendental. (Bhg.11.25.25)

Vana-vsa means plain living with the minimum of materi-al things to help our life, that is vana-vsa. It is a simple life,

plain living and high thinking, but there also we are masters ofthat little thing, thatsattvika-vsa. It is most conducive to ourreligious life. There is no grandeur of any material enjoyment,etc. That is sattvika-vsa or vana-vsa.


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Rjasa-vsais a life where one is engaged in various activitiesin the uplifting of society, the world and civilization. That isrjasa, where a maximum amount of energy is spent to improvethe paraphernalia where we live to make us comfortable.

Tmasa-vsa dyta-sadanam is a life without caring forany social life, only for the maximum amount of sense plea-sure and minimum amount of giving to others, to society or

any paraphernalia. It is a reckless life, a life in the clubhouse orhotelsomething like that. It is irresponsible lifetmasa-vsa dyta-sadanam.

Man-niketa tu nirguamif we spend our life in the houseof the Lord, we may live in any amount of grandeur, or anythingof the typebut still it is nirguam, because we are not mastersthere, we are servants.

In the vana-vsa, we lead so simple a life with a minimumof material things with which we surround ourselves to live, butstill there, we are masters to command others. Here we are allservantseverything is to be served. Whatever we shall see, allaround, even a tree, even a creeper or even a particle of dust isto be served and is not to be enjoyed or renounced. That is theform of life, a life of worship, a life of devotion. It is not only to

please the Lord but also all of His paraphernalia and to see thatthey are also serving the Supreme Entity. With this ideato bea serving factor in the all-serving environment of the Lordthisis man-niketa tu nirguam.

So, we have come here to a nirgualife, crossing all sorts ofrelativities of this material world, whatever conception it may be,and to learn that vsyam ida sarva,the fundamental truthgiven in the opaniad, thatvsyam ida sarvaeverythinghere is the presence of the Supreme Entity, the Supreme Lord.With this conception we are to live in such a training house.

I was told that in Back to Godheadone gentleman wrote that


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~ I NTRODUCTORY N ECTAR~

the so-called universities, colleges, and schools are slaughterhouses. I am very much pleased with this idea. Yes. They arenothing but slaughterhouses, and this sort of institution, thatour Guru Mahrja (rla Bhaktisiddhnta Sarasvat hkuraPrabhupda) has inaugurated in this world is to uplift us andalljvastoward the worship and loving service of the SupremeEntity. Each is like an oasis in the desert. They are life-giv-

ing and not flattering institutions, like so many educationalinstitutions that we find.Sa vija mammate jayawhere this sort of training comes,

that goes towards the center, towards reality, towards beauty,towards harmony, towards a solution of life, towards nectar giv-ing lifethese institutions are only helpful and this is necessary.

Once Madana-mohna Malaviya, a famous leader in the re-

cent history of India, came to visit our Guru Mahrja and afterlistening to his words he told, Every village should have onecenter of your Divine Grace. But our Guru Mahrja answeredin return that, I want to make everybody a temple of the Lord,every human being, every human body I want to make a templetherein, not only villages. So, that was his idea.

pthivte che yata nagard-grma, sarvatra pracra haibe mora nma

With this idea he started his mission, Gauya Maha, GauyaMission. And we are seeing that Svm Mahrja (rla A. C.Bhaktivednta Svm Prabhupda) by his grace, he is able tospread it around India and throughout the world and differ-ent continents. We are very happy to see new faces around us

for the preaching purpose and spreading the news of r Bhakti-siddhnta Sarasvat Prabhupda, rla Bhaktivinoda hkuraand rman Mahprabhu, and the vision of r Ka and Hisbeloved.


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There are elevationists, there are renunciates, but we areservitors. Geha jum api manasy udiyt sad natrue to thekindred point of the heaven and the heart. Cloister and the heart,the knowledge of thesebut the heart has been made the clois-ter. Thegop-bhajanais to make the heart the cloister. Not thatthe cloister has a separate place. The heart is the cloister and thisis only possible with the Ka conception of Godhead. All will

be converted wholesale, every nook and corner. Nothing shouldbe left out. No vacancy should be left out for any other purposebut to devote all respects to the Supreme Entity, to be faithful tothe extreme. Nothing should be left. This is only possible in theKa conception of Godhead (akhila rasmta mrti). All sortsof ecstasy, happiness, and everything of the type can be possiblein its divine form when we find r Ka as the Supreme Lord

and nowhere else.One western gentleman told that there are many concep-tions of religion in different parts of the world, but we do notfind any conception of religion where twenty-four hours canbe devoted in the service of the Supreme Lord. Not only en-gaged on Sunday, not only twice in the day, not only thrice inthe day, but every hour and second should be devoted in the

service of the Supreme Entity and then nothing will be leftbehind. This sort of service is only possible in krtanya sadhari and in the aa-klya-ll of r Kacandra Himself inthe mdhurya-rasa.

r Caitanyadeva came down to this world to preach that, togive that nectarine life to one and all. Nmtrasy-dhikrittakethe Name of the Lord and you will find yourself in His harem

one day. For religion, money is not necessary, physical energyin great quantity is not necessary, nor are other helping thingsnecessary. Only try to take the Name sincerely. It should be ac-quired through the right channel, otherwise there will be some


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~ I NTRODUCTORY N ECTAR~

disturbance tampering with it. Trade in the name of religion isalso going on here and there, and we should save ourselves fromthose difficulties by following a bona-fide path.

So, on the day of the advent of r Ka Caitanya, whichmeans serving Ka in all aspects, this laudable attempt is be-ing done in great quantity by our Svm Mahrja. We are veryhappy to get the chance to attend this function. Svm Mahrja

ki jaya!


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Part One

Divine

Conception


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Divine ConceptionBhaktivinoda hkura pressed Prabhupda (rla Bhakti-siddhnta Sarasvat hkura) to take up the trade of propaganda

of Mahprabhu. At first Prabhupda did not like it, he thoughthe would go on with his own life of bhajanaand the special culti-vation, the reading of scriptures and writing. In this way he willpass his life. But Bhaktivinoda hkura requested and chastisedhim, Do you think that Mahprabhu needs that enjoyment?Without caring for the service of Mahprabhu, do you wantto be a renunciationist? That will be Myvda, apathetic to

the duties of Mahprabhu. That will be Myvda, so dontindulge yourself in such thingsindifference to the words ofMahprabhu. That was Bhaktivinoda hkuras instruction.

Bhaktivinoda hkura departed, Gaura-kiora Dsa Bbjdeparted, and the words of Bhaktivinoda gave Prabhupdapressure that, My gurus did not wish that I should simplygo on with the studies of philosophy and thoughts with the

books, and the Name. They wanted me to do some servicefor the society, serve this line of Mahprabhu and show thepeople what to do. Then Prabhupda was appealing to theLord, to Mahprabhu. What sort of preaching do You want


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~ E NCOUNTERS W ITH D IVINITY~

from me? When that preaching tendency became irresistiblein his heart, he though, What should I do?Then he found a piece of paper that was carried by the

wind before him. It was a torn piece of rCaitanya-caritmtain which Mahprabhu requested Santana Gosvm to take upthese four sevs:

ka-bhakti, ka-prema-sev-pravartanalupta-trtha-uddhra, ra vairgya-ikaa

You will also have to explain Kas devotional ser-vice, establish centers for cultivation of love of Ka,excavate lost places of pilgrimage and teach people howto adopt the renounced order. (Cc. Antya 4.80)

Birth of the Gaudiya Matha

So he took it as a divine arrangement that, I am also to followthe advice Caitanyadeva gave to Santana. Then Prabhupdatook up these four endeavors. Bhaktivinoda hkura, BbjMahrja, Mahprabhuthey all want me to take up these fourthings and go on with them. But then he thought, How is it

to be practically translated?Sakh-caraa Bbu told me that Prabhupda was almost

alone at that time in Caitanya Maha. When Sakh Bbu andKuja Bbu (who later became Bhakti Vilsa Trtha Mahrja),went to see him after the samdhiof his Gurudeva, Gaura-kio-ra Dsa Bbj, Sakh Bbu told that he was trying his best tomake someone understand him. His face became redof course

he was speaking Bengali and they were also Bengalis, but theycouldnt understand what he said. Sakh Bbu told, Speakingwith great emotion, his face became red and sometimes he wouldslap the table and we felt that he wanted to tell us something


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~ D IVINE C ONCEPTION~

immediately. But we couldnt understand properly because wewere callous, yet he was not discouraged, and went on with hisstrong sentiment.

Later in Calcutta in 1933, I also observed that a reddishhue came from his body and face while he was dictating someintroductory essays for the Harmonist to the editor, ProfessorSanyal. I felt that his face resembled a type of lotus which is

white and red. His animated talking inspired the movements ofhis blood circulation in such a way that sometimes the red colorappeared on his face like the petals of a lotus.

So, when Kuja Bbu joined, Prabhupda saw him as adivine agent. I am a philosophically-minded man and may notlike any practical connection with worldly people, perhaps thisman is sent to make the breech between my philosophical mind

and the public mind. Kuja Bbu practically did that function.He used to bring the public, the educated public to Prabhup-da and manage them. And Prabhupda would deliver a lectureabout the philosophy of Mahprabhu.

In this way the mission began. Kuja Bbu took the respon-sibility of necessary arrangements. He hired a house in Cal-cutta with the help of four other godbrothers. Four members

came for the program and one room was spared upstairs forPrabhupda.

These four disciples used to supply the prasda forPrabhupda. In this way the Calcutta maha, Bhaktivinodasana, began. Then gradually others joined and Trtha Mah-rja, the disciple of Bhaktivinoda hkura, took sannysafromPrabhupda. Then, first with one sannysand the other three

or four, someghastha, some brahmacr,the propaganda began.Before that, Prabhupda and Bhaktivinoda hkura preparedone monthly Sajjana-toa, and Prabhupda continued edit-ing that after him, and gradually he began with the Gauya.


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Then gradually, Nady-praka, Paramrth, Bhgavata, Krtana,Harmonistall these periodicals were published. Many batcheswere sent this side, that side, across the country, to preach the doc-trine of Mahprabhu. In this way the Gauya Maha expanded.

Sridhara Maharaja Joins

At first sight I found Guru Mahrjas attitude was that of com-

plete indifference to the ordinary world. He does not care foranyone, he is self-sufficient. I had that sort of impression fromfirst sight. Then I began visiting and gradually came to realizethat I wanted to stay in such company.

I came from a brhmaafamily and from a ktafamily also,apaitafamily who had much experience, and much calculationabout Manu-stra, Pura, ruti, all these things. But why did

I leave that paraphernalia and come here? I am a brhmaa, myGuru Mahrja came from a caste which is lower. So, I had somehesitation in the beginning.

One day I was returning from the office and I found ared-colored placard in Chittaranjan AvenueGauya MahaMahotsava for one month. The address was given near thePareantha Temple. I thought, Gauya Maha must be

Mahprabhus followers, let me go and see what is there. WhenI was a law student, through Surea Bhacrya, I had met thefounder of the Bhrata-Sevrama, Svm Pravnanda. Hetried his best to take me into his mission, but I flatly refused.

My head is sold to Mahprabhu, so I cant go anywhereelse.

He said, I also have great reverence for Mahprabhu r

Caitanyadeva, but I think the first stage must be Buddhistic abne-gation or vairgyaand indifference to the world. Second, akarasVedntaorjna. And the last and highest will be Caitanyaspremaotherwise people will misunderstand thatpremato be lust.


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I replied, Yes, what you say is alrightthat r Caitan-yadevas prema-dharma is the highest, above the Buddhistic andakarite conceptions. Bur r Caitanyadeva has not told us, Firstgo to the Buddhists and practice vairgya, and then go to akaraand have knowledge of the Vednta, and then come to Me. Hehas told that, Wherever you are, take the association of a sdhuand take the Holy Name. Svm Pravnanda was silenced.

I asked him, If you have any supernatural powers I wouldbe grateful if you could tell me where my spiritual guide can befound. He gave the name of some gentleman, Harantha andI went to search for him but could not find him. Then I foundthat placard and went to the Gauya Maha. There I foundonly one gentleman manning the outside hallthe rest had allgone on nagara-sak rtana. I had a little talk with that gentle-

man. I had studied something about Caitanyadeva and otherscriptures, but I found that these people representing the mahahad deeper and more sound knowledge than I. Then, the partycame back from nagara-sak rtanaand I found Guru Mahrjain front with his daa. As soon as he reached the front of themaha, some disciple came and took the daa from him andgradually he was received there.

In Calcutta I had some interaction. I was waiting after tak-ing afternoon prasdam. Prabhupda was walking on the roofand I was standing there with a greedy look towards that side.Only one attendant was there. Prabhupda asked through theattendant, He has come here, perhaps he has something tosay. Kichu vaktavya? He came and asked me, Have you any-thing to say?

No, I have nothing to say. He went to Prabhupda andreported, He said he has nothing to say.

He has something to enquire? He again came and asked.I said, No, no enquiry.


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Again he went to Prabhupda and said, He has not comefor enquiry. Then Prabhupda said to him, He has some pur-pose for which he has come here?

Again he came and posed me that question. Some purposeyou have?

Yes, when I have come without any purpose, nothing canhappen. Of course, I have some purpose.

What is that purpose?I told, I have come to get your grace, yourprasdam. pnraprasannatI have come for your grace.

Prabhupda was satisfied, and touched by this he asked me,Who are you? Where is your home? In this way there wassome discussion and he remarked, You are fortunate, you havetaken birth in Gaua-maala area. I said, Yes, it is so. Then

he offered a small pamphlet, Gauya Maha Ki KorenaWhatDoes the Gauya Maha Do? I said, I already have it. Thatdevotee said, No, when Prabhupda is giving it to you, it has adifferent value. Alright, so I took it and touched it to my headand kept it. That connection was there. After that I visited themaharegularly and heard their talks.

The following year I was invited to the appearance obser-

vance of Mahprabhu in Mypura. At that time my mother wasinviting me to come see her before she went to Haridvra for theKumbha-mel. She might not liveher health was not good. Ithought that I want to take up the life on this side, so I must givepreference here. That is, I avoided the request of my mother andwent to the Gauya Maha instead.

I attended the birth festival of Mahprabhu at Yogapha.

There I found Prabhupda delivering a lecture and some judges,advocates had come from Kanagara. They were asking ques-tions and Prabhupda was answering. And in another place,Bhakti Pradpa Trtha Mahrja was speaking about the birth


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ceremony of Mahprabhu. Bhakti Svarpa Parvata Mahrjawas collecting donations and writing receipts. There was k rtanain one place with ardent appeal. Caitanya-caritmta verses werechanted there. It was a hive of activity. I felt a transcendentalhappy atmosphere hereall these things captured my mind.But I was still hesitating, what to do?

Then, when I was attending Prabhupdas lecture, suddenly

his eyes came towards me. Prabhupda remarked, Oh, thisyoung man has come from such-and-such place. He should begiven a little attention. Then many came to me, Who are you?What is your object? They gave some attention to me. Thenext day, after the Gaura-janmotsava ceremony was over, in themorning Prabhupda was sitting in a canvas chair and so manyothers were surrounding him. Some were giving daavatsand

going awaytaking leave to go home. Then Prabhupda begansaying, Apnar mke vacan kariben nYou should not de-ceive me! Prabhupda announced. My ear was very acute and Ithought, Where is the question of deception?

You came to me with the understanding that you havecome for the service of Ka and with that idea I also acceptedyou as my friends. Now you have attended this particular cer-

emony only as a fashion and you are going away again, back intofamily life. I feel that I am being cheated.

Get Out of the Charm!

Prabhupda went on, If you say I have some urgent business,I am coming, I am only finishing a little job. No, no! There isnothing that should detain you there in your family duties. Even

if anyone says that, A fire is there, please allow me to extinguishthe fire and I will come back. No! That is also not necessary.What the fire will burn is not your own. Rather, your neces-sity is to get out of the charm of what the fire burns. All your


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internal engagement is with Ka. The internal demand in yourtma, in your soul, all can be satisfied by Kanowhere else.You may find there the wholesale engagement of your self andyou should leave this mal-engagement as soon as possible.

He was speaking very forcefully and that captured my heart.Oh, such a degree to which the service of Ka is so much im-perative to us, that even the whole world is reduced to ashes, it is

no harm to us. All our demands can only be fulfilled by Ka.This is our relation with Ka. Such an extreme statement offact, of the spiritual necessity. I wont hear this anywhere else,but I heard it there with such intense necessity for the service ofKa. So I had my determination that, I shall come here formy whole life! I decided on that day.

All of your inner hankering you may fulfill in the holy feet

of Ka. Ka can satisfy all your inner hankerings. And thisenvironment to which you give so much importance is your en-emy. That has kept you away from Ka consciousness. Yourreal place, proper home, it is here. So he told this in such a waythat I sold my life there in the service of Ka. Such a degree ofintensity I have never seen, I never thought it was possiblethatin the present world we should serve Ka, not losing even a

second. The whole world may be burning to ashes, I do not loseanything. On the other side, if I get out of that snare, that snareof affection, then I am saved. All my hankerings can be satis-fied in detail only in the service of Kamy inner hankering.Never and nowhere else can that be found. I sold my head there.Everything!

Now the thought came to me, Whats to stop me from

coming and staying here? I cast my glance homewardfathergone, mother living, three younger brothersthey wont bemuch affected. But my wife will be affected. I dont know why,but a sudden thought came in my mind that, If she dies, I am


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now. That is the truth, the goal, the destination, the point ofperfection. Not only within us, but also without. So many dif-ferent discussions and opposition were there but we didnt thinkthat we were defeated at any time. We were the conquerors andthere was no defeat anywhere. I am speaking on these things bythe grace of Guru Mahrja.

In 1926 on Janmam day I first went to Gauya Maha,

and 1927 on Mahprabhus birthday I settled that I wouldthrow myself, my fate, to Gauya Maha. In April of 1927 Itook hari-nma and in July I got dk. In September of 1930 Iaccepted sannysathree years after.

At first, I was requested to do some service in the press butI had no liking for press work, proofreading etc. I had much lik-ing for the preaching, to go out on nagara-sak rtanaand preach-

ing. So, next I was sent on a preaching tour. The first stop wasin umurkond mahain Bengal and from there to Benares andthen Vndvanawe were sometimes doing nagara-k rtana.After that the Delhi mahawas founded and there we did col-lection from door to door and I was put in charge. The spiritof preaching was very great at that time. Then the Kuruketramahawas established and I was in charge there. Kuruketra was

a solitary place at that time. First Delhi, and then Kuruketra.We also visited Simla and other places for preaching. And muchcollecting we didin this way I passed about two or three years.Then again I came back here, every year we came back to theCalcutta mahafor a one month celebration in August.

I was called from UP to join the Madras party. Then I wassent to the South to Rmnanda Prabhus place on the Godvar

River and then Madras. Before that my name was Rmendra-sundara Bhacarya, but Prabhupda converted my name intoRmnanda Dsahe converted my name and sent me in a par-ty with four other devotees to discover the place of Rmnanda


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Do you request me to do this, Svmj? His case is in mycourt and he will expect something from me in return. Wouldyou advise me to do this, Svmj?

I replied, Yes, because in your sampradyasuch examples arethere for vaiava-sev and forguru-sevwe hold that this postis given by the Lord to you. And if you utilize your position forthe service of the Lord, then there will be no bad consequences.

In your sampradya, we find that the Ragantha temple wasbuilt by dacoits, and one lady, risking her chastity, served theVaiavas and guru. So ordinary moral rules have nothing to dowith the service of God. It is sva-janam rya-patha ca hitvcrossing the law of the country, and even society, the absolutecall of service to the Lord should be attended to.

Then he said, Yes, I shall do it. And that gentleman put a

word to the zamindar whodid what we wanted.Some time later, the Deities were installed there by Prabhupda.I founded thatpada-pha mandira, and a separate mandirawas estab-lished afterwards. We put a plaque there with an inscription:

ke bde gnigu-gamendu-vimite godvar-ghakercaitanya-daynidhe pada-yuga bhaktrcita savabho

rsiddhnta sarasvatha paramo-hasa padka prabhogaurbde nidadhe yugrama-yuge gauya-sarakaka

At this time, on the banks of the Godvar, the feet ofr Caitanya (Who is an ocean of mercy) are being wor-shiped by the devotees. The Lords footprints have beenestablished byparamahasar Siddhnta Sarasvat, the

protector of the Gauya sampradya.

After returning from the preaching tour from Godvar, then Iwas given sannysa, by the recommendation of Vana Mahrja.


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Vana Mahrja came back and told, He is not a good can-vasser but he is a good preacher. He can speak hari-kathwellon a philosophical basis, on the basis on the teachings of rCaitanya. And then Prabhupda gave me sannysa.

Sridhara, Sridhara

When my sannysa name was given, Prabhupda was think-

ing of my name, and he whispered rdhara, rdhara. I heardit rdharabhaktyeka-rakaka. Jva Gosvm has given thistitle to rdhara Svm, bhaktyeka-rakaka. That ekara, bhaktyeka-rakakais four letters. Generally Prabhupda would give Bhaktiand then three letters, like Bhakti Vinoda. That was his innerinspiration. Bhakti Vinoda, Bhakti Siddhnta, all three letters.So, Bhaktyeka-rakaka many letters. Bhaktyeka-rakaka, Bhak-

tyeka-rakaka. He pronounced twice, four times, like this andthen declared Bhakti Rakaka rdhara. That name.1Bagh Bazaar maha was opened in that year, l930, in the

end of September or beginning of October with a one monthfestival. Before that the Calcutta mahawas in a rented housein Uldg. The Deities were moved to the newmaha in achariot procession.

After that Prabhupda went on installing thosepda-pha inMagalagiri and many other places in the south. Then again Iwas sent towards Madras side for preaching. Then Prabhupadadeclared the opening of the Madras Gauya Maha, and he putus there and rented us a house. Vana Mahrja was the leaderand the senior sannys, and we began preaching there for threeor four years.

During this time, Prabhupda felt that it was necessary tosend a party to preach in the west. In his lifetime he could notsend anyone to America, but he wrote in the Gauyamagazine,markina-lokathat he would like to send some preachers to


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America. Before he sent his party to England he consulted withRabindranath Tagore since he had already gone around theworld and was a Nobel Prize winner. Rabindranath thoughtthat Germany had the best prospect for preaching. The Eng-lish are too proud because they have a king and we are theirsubjects. Generally the British have this concept that they arethe king-nation and we are the subject-nation, therefore they

wont give much attention to our words. America has beenpolluted by so many other Indian preachers ofyogaand otherthings.

Rabindranath did not have much regard for Viveknandaand the Ramakrishna Mission. When Viveknanda went toAmerica he used to show manyyoga-sanas, especially amongstthe women, so Indian sdhushad a bad name in America at that

time. The Americans will easily take things up and show ap-preciation, but the environment is not favorable at this point intime because a few gentlemen have come from India and mis-represented Indian cultureso I dont recommend that you gothere. Also the French very easily take something up, but giveup that thing just as easily. If you ask my opinion, then, I wouldsay that you should send your men to Germany because the Ger-

mans are a considerate people. They have a general appreciationfor ancient Indian culture, and whatever they accept, they do notreject it so easily. They are much more stable. So this is whathe recommended. So anyhow, Prabhupda managed to send aparty headed by Vana Mahrja to England and from there theytraveled to Germany.

When Vana Mahrja left for England, I was put in charge

of the Madras maha and the temple was constructed mostlyin my time. We stayed there for some time and from thereI collected funds from the Rja of Jaipura (Orissa) for theMadras temple. And there is also a history to this. A new man


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had been appointed Diwan of Jaipura and that was an adivs(original primitive inhabitants) area, so the British introducedthere a special sort of rule. The Diwan is more powerful thanthe King. I came from Madras with some recommendationfrom the officiating Chief Justice, Mr. Ramaswami, who gavea letter of recommendation to the Rja of Jaipura. Then theRja promised to pay the cost of the Madras temple, but the

Diwan, a new man, said, No, no, it is impossible. The Rjaalways needed the approval of the DiwanHe will pay themoney to you, not myself. So you go to consult him. I amonly giving my signature, but the money will be paid by him,so meet him.

I heard that he was, at heart, an atheistic man, so I hesitatedto approach him. No, you are King, you are master, so you will

pay, that is better in this way. But he pressed me very much,No, you will have to go to meet the Diwan. Then, when I metthe Diwan, he said just the opposite, Oh, no, I am the last manto pay you the amount needed to build the temple at Madras.If you would build it here (Jaipura), then I could consider thecase, that there would be some local benefit of a temple here.But if any money we can get in excess, I must give it to help the

poor and unfed adivsshere. That must be used for that cause,but not for this luxury, of constructing a temple, and that alsoin Madras town. Go there and collect funds and construct yourtemple there. In this way he spoke. Then I thought that it is ahopeless case, so drastic medicine must be applied. I came outwith this lokaof Bhgavatam:

vikritam vraja-vadhbhir idam ca vioraddhnvito nuuyd atha varayed yabhakti par bhagavati pratilabhya kma

hd-rogam v-apahinoty acirea dhra


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Anyone who faithfully hears or describes the Lordsplayful affairs with the young gopsof Vndvana willattain the Lords pure devotional service. Thus he willquickly become sober and conquer lust, the disease ofthe heart. (Bhg. 10.33.39)

I thought that you want to help the adivss. I also want to

help the adivss. But, your help is in a particular way, my helpfor them is in another way. It has been told in the scripture byukadeva Gosvm, that to hanker for a thing, that is heart dis-ease (hd-rogam)it is mentioned in the Bhgavatam, the kmam,hd-rogam, I want this, I want that, I want thousands, I wantcrores, millions. That is heart disease and not real. When I wasa hog, I devoured a hillock of stool, but my hunger was not

abated. When I was an elephant I finished a whole forest, butmy hunger was not finished. So hunger can never be finished inthis wayI want more and more.

Many have amassed millions, but still they are not satis-fied. So this is heart disease. ukadeva Gosvm in Bhgavatamhas given the medicine for this, vikritam. When you can ac-commodate the Absolute to have His full play, unrestrictively,

He has the use, His ownership is with everything, every atom,if you can accommodate such a conception of the environment,of the Absolute, then we can become free of this heart disease.The man was impressed. Tears came to his eyes, Svmj, Ibelieve in God. I said, Your eyes are giving evidence to that.I shall pay your money, but not just now. You go to Madras, Ishall pay. Then he paid the money and the Madras temple was

constructed by that. In this way we served several years there.My preaching was not that of a false canvasser, but straight

dealingdealing with the plain truth. I did not do any coax-ing or use indirect ways, flattery, or sweet words to somehow


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rob the manbut straight talk, straight dealing in my presenta-tion. My guide was this, Why have I come here? What senti-ment brought me here? I should try my best to represent thatto them. This is the cause for preachingyou must appreciatesuch cause. I have got appreciation in this line, and I dont thinkthat I am wrong. At every moment I think Im justified to ac-cept this principle and to march on in this line.

Europe Defeated by Asia

The Bombay mahawas opened and for some time I did servicethere. Vana Mahrja came to Bombay, returning from preach-ing in England with two German gentleman, Herr Schulze (laterSadnanda Dsa) and one other German gentleman.

This German godbrother, Herr Schulze, was taken to a

concentration camp during World War II because he had Ger-man nationality. At that time, one European gentleman, WalterEidlitz, was also taken into prison and they were in the sameroom, both of them stayed for a long time. This Walter Eidlitzwrote in his book Unknown India, about his time in the contain-ment camps and his conversion to Vaiavism. From Schulzehe heard many thingshe received many instructions about

Gauya Vaiavism and he was converted.When he came out, Schulze took him to Vana Mahrja and

he took initiation from him. Then he went to Europe and hepreached I heard he was a very eloquent speaker. He preachedvery widely especially in Italy, Norway and Sweden. Perhapshe took his nationality in Sweden, a neutral countryhe livedthere and was preaching about Gaura-Nitynandaso much so

that one Bengali gentleman, after attending his meeting in Italy,came here and described that, You say that the whole worldwill be converted to Gauya Vaiavism and this is not impos-sible because I saw with my own eyes in Italy, this gentleman


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was delivering his lecture in a big assembly and sometimes inthe middle of his lecture he would shout, Niti-Gaura! Gaura-Nitynanda ki jaya!and the whole assembly will cry, Gaura-Nitynanda ki jaya!

I saw with my own eyes, this thing in Italy. So I think thatwhen you say that one day the whole world will come under thebanner of Gaura-Nitynandait may not be impossible, this

one gentleman told this. So he was a good speaker and a veryenergetic man and he was preaching in such a wayI heard thisfrom different sources.

I asked Svm Mahrja, Have you come across that gen-tleman who was so much eager for Gaura-Nitynanda? Is heliving or dead? Svm Mahrja said, I dont know about him.Perhaps he is dead. I had told him already that this man was,

Very energetic and a very pushing man, and he was preachingvery sincerely. I got this information from different sources. SoI said to Svm Mahrja that, You please try to find him outand he will help you a great deal perhaps.

This Schulze had much affection for me. When he came Iwas in Bombay. Vana Mahrja came with two German gentle-men, this Herr Schulze, a good scholar who was conversant in

eight European languages, and the son of a baron.I was at that time in charge of the Bombay mahaand Svm

Mahrja was also there and Madhusdana Mahrja, he wasalso there at that time. I went to receive them from the ship andtook them along to our matha. Then at a round table we tookour seatSchulze, Vana Mahrja, Svm Mahrja, myselfperhaps four or five, in a round table conference. It was said,

Oh, there, this orthodox fashion doesnt work. That is anothertype of land. This orthodox formality is blind faiththat can-not be pushed there. They have their own understanding, theirown philosophy. They have so many questions which cannot be


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answered. But I was already a student of philosophy, so I knewboth the philosophy of the atheist and of the theist. I had mystrong position on the side of the theist. I challengedTell mewhat are their questions that cannot be answeredthey mightbe atheists of the worst type, but I think I can reply to any ofthe questions of the atheist class. So the argument began and atlast the opposition was defeated.

Svm Mahrja spoke aloud, Here, Europe is defeatedby Asia! and Schulze, that German scholar, was very minutelywatching the discussion. Anyhow, he was able to catch certainpoints of Gauya Vaiavism and he had some special affec-tion for me also.

After that, I was freed from there and went with the gen-eral party with Prabhupda, always staying with Prabhupda

and preaching here and there in different places in Bengal. Inthis way we passed 1936 and 1937. In 1937, in the morningPrabhupda left. Before this, Prabhupda wanted me to go forpreaching to London, but I told that, I am not fit, I cant fol-low their intonation and I cant mix freely with them, so I willpray for the success of that preaching, but I wont be able toshow any satisfactory work myself, but, if you order, I must

go. Then he sent Gosvm Mahrja instead of me and whenPrabhupda was sick I attended his sick bed.

At that time, some of the sannyssshowed much reverenceto me, What is this? That which so many persons are eager totake, you reject this chance? You neglect to take advantage ofsuch a position, that you will be a world preacher. You haveno hankering for that? I told, Yes Mahrja, I have no han-

kering for such position. My only humble ambition is that Imay be reckoned as a sincere devotee of Mahprabhu, r Cai-tanyadeva. No other ambition I have in my mind to become aworld preacher and so on. So, this is my natureI want truth


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and I hope, I crave for the mercy of the Vaiavas and you all,that I may not have any ambition but to be the humblest, mosthumble servant of the Lord and that I may not be misguided.

Sastra-nipuna

In Madras, in The Gauya, the leading weekly paper, there was pub-lished one calendar. The editor mistook the birthday of Viupriy-

dev and the birthday of our Guru Mahrja. Prabhupda appearedon ka-pacamand Viupriy-dev appeared on ukla-pacam.One is dark moon and one is bright moon. Viupriy-dev is onthe bright moon and Prabhupda the dark moon. But he had it justthe opposite. What I read, I read carefully. I caught it, What isthis standard? The basis is off and his philosophy, why krsna-aktihas come on the bright moon and thegaura-aktihas appeared on

the dark moon. I found it just the opposite. I showed it to VanaMahrja. What is this? This is diametrically off.Another thing. Prabhupda published Rya Rmnanda.

There it is mentioned that, when Mahprabhu is going toVndvana, Rpa-Santana met Him on the way. I knew itclearly that it was when Mahprabhu was coming back that Hemet Rpa-Santana. I related, What is this? I said, This is

written in the name of Prabhupda and you did not look outfor it? It is just the opposite. When Mahprabhu was comingback they met and not when He was going towards Vndvana.Then the editor said, Oh, I cant find out hundreds of mistakesand you are a very great man. I did not relate these and othermistakes to Prabhupda, but they must have come to his no-tice, that rdhara Mahrja detected all these things. So, on the

Vysa Pj occasion, Prabhupda printed one written addressand there he mentioned before my name stra-nipuardharaMahrjathat he has very deep knowledge of the scriptures.


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given you admission to r Rpa-majarrasa. You have beengiven admission thereby to therasa-sevsection.

Sri Caitanya Sarasvata Matha

After the disappearance of Guru Mahrja, the trusteesappointed by him made a governing body. The tenth day af-ter his departure a governing body was constructed, but many

problems developed which could not be solved, litigation wasgoing on and some stalwart godbrothers had been jailed. Icould not leave like a coward, but after a year the case wassettled and our godbrothers were released. I thought, I triedmy best to purify the mission according to my conscience butit was not to be, so I left the mission and went outside to tryto purify the mission according to my ability. That was my

mentality. But many stalwarts said, No, we cant tolerate thepresent impure position of the Gauya Maha. I was indif-ferent and they were fighting.

I went to Vndvana leaving the association of the mahaIwouldnt fight. They tried their best to keep me with them, butI told, No, it is not possible for me to remain in the associa-tion of these worldly elements. Then I went to Govardhana

and stayed in Vndvana for a month, finishing the Krttikavow there. I tookgovardhana-il and came here to Navadvpaand hired a house for two rupees a month. And here I beganmy life.

On coming from Vndvana I met my previous brother,Mani Bbu and asked him to pay ten rupees to me for a fewmonths. He agreed and he gave two or three months money

and with that I came here. Then gradually others tried their bestto find out where I was, and at last they found me. Then theybegan to come and go, and sometimes help mein this wayit was going on. Sakh-caraa Bbu secured this plot with his


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own money, and here I began my hearts service in that cottage.In 1942, on Ratha-yatra day, I entered the cottage here withgovardhana-il.

At the same time when I was in the thatched hut, some 40years back I wrote a poem. We wrote that one day, the flag ofr Caitanya Srasvata Maha will flutter very high on Gupta-govardhana, on the banks of Nady. rmac-caitanya srasvata

mahavarathat poem was on the cover of the Prapanna-jvanmta, which was published in the very house of SvmMahrja in 43 or 44. Svm Mahrjas sister, Pism, borethe cost to publish that book.

rmach-caitanya-srasvata-mahavara udgta-krttir jaya-rbibhrat sabhti gag-taa-nikaa-navadv pa-koldri-rje

yatra r-gaura-srasvata-matanirat-gaura-gth gantirimad rpnuga rktamati-guru-gaurga-rdh-jit

On the banks of the Ganges in Koladvpa, Navadvpar Caitanya Srasvata Maha stands resplendent.The flag flies high, singing its glories around the world.There, the residents chant the glories of Lord Gaurga

and aspire to serve r r Rdh-Govindain the line of r Rpa.2

Udgta-krttir jaya-r bibhratthis flag will fly very high, pro-nouncing the victory of r Caitanya Srasvata Maha. Whatis the principle held by r Caitanya Srasvata Maha? Theinternal aspiration for Rdhik-Mdhava. Caitanya Srasvata

Maha is in the line of rpnuga. What is the nature of CaitanyaSrasvata Maha? The current flows from Gaurga to Sarasvat(Bhaktisiddhnta). They are fully engaged in the cultivationof the current that began with r Caitanya, continuing up to


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Sarasvat. Their main business is to talk about r Gaurgaand His greatness, His nobility and especially His instructions.And what is their aim? Whatever is recommended and givenby Rpa Gosvm and his successors. We are dedicated to thatprinciplerdhik-mdhav, as anounced by RaghunthaDsa Gosvm, who is considered to be the cryaof our highestdestination. Raghuntha Dsa recommends what should be our

highest goal:

nma-reha manum api ac-putram atra svarparpam tasygrajam uru-pur mthur goavtmrdh-kua giri-varam aho rdhik-mdhav

prpto yasya prathita-kpay rgurum ta nato smi

I am fully indebted to r Gurudeva. Why? He has given meso many things. He has given me the highest conception of theHoly Name of Ka, the highest form of sound which containsthe highest form of thought, aspiration, ideal, everything. Andnext he has given me the mantra. The Name is there within themantra. Without the Name, the mantrais nothing. If the Nameof Ka is withdrawn and replaced with another name, the

mantrawill give the opposite result. The Name of Ka is all inall. And within the mantra, the Name is couched in a particularway as a sort of prayer.

So, I was dedicated to this ideal from the beginning. Inmy poem that was published in 43 or 44, I have explainedmy position theremy object and my campaign. I am still aservant of that idea to this day. And my Guru Mahrja also

posted me here. He called me from my sleep, and asked me tosing the song rRpa-majar-pada.So I find that I am therealways, and my aspiration remains unchanged for all theselong years.


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Caitanya to SarasvatiWe named our mission r Caitanya Srasvata Maha. Firstthere was Caitanya Maha, and Sarasvat is our Gurudeva. SoCaitanya Srasvatathis name indicates the line from Caitanyato Sarasvat, our Gurudeva. It is indicating the angle of visionof our Guru Mahrja, rla Bhaktisiddhnta Sarasvat hkura,about r Caitanyadevathe way he saw it with his divine eyes.

Within that divine dispensation we are to revere, accept andpreach. It is available here, and we are concerned with thatfrom Caitanya to Sarasvat, the whole of ourguru-parampraiscovered, considered, cultured and being preached and spread.This is Caitanya Srasvata.

Also, caitanynuga-sarasvatsarasvatmeans v, vkyathe words or expressions of Caitanya. Caitanya-v is the

real preaching and instructions of r Caitanyadevaso thesubstantial meaning is from Caitanya to Sarasvat. It is the cul-ture of rmad Bhgavatamas viewed by r Caitanyadeva andHis followers up to Sarasvat. This is the object, theme andpurpose of our life. Our nature and acquaintance is there. Theyare our masters, and we are the servants of that group. We wantto revere them, to propagate knowledge about them, and to ask

people to accept them. Our whole concern is there.Caitanya-srasvata is the line of Bhgavatamas enhanced by

r Caitanyadeva. Of all the cryas, Caitanyadeva preached aboutlove divine. Clearly and in a developed, scientific way, only Cait-anyadeva preached the fifth end of lifebhgavat-premathe endof life is to acquire love, affection and attraction for Godhead, forKa. Ka is the Lord of love and He is the innermost con-

ception of Godheadthe highest conception of Godhead is inKrsna. Thejvacan have a relationship with Himthe relation-ship of loveand that is the highest achievement for all souls,ever known to have come down to the world.


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Thus, Caitanya Srasvata is exclusively caitanynuga-srasvatasrasvata that belongs to the school of r KaCaitanyadeva. They are believers in Ka consciousness andCaitanyadevas instructions. Srasvatameans that the commu-nication is with sound or wordsa treasure of wordshere,sound refers to the Holy Names. Their business is with divinesoundtheir duty is with the transaction of divine sound. And

what sort of divinity? The Ka consciousness sound businessis their tradethey are engaged in the transaction of the divinesound of KaKa consciousness.

Ka consciousness is a philosophical ontological expres-sion, but Ka Caitanya consciousness means that Caitanya isthere. His Name is Ka Caitanya. rla Svm Mahrja calledhis society ISKCON, but the public has given it a very warm

welcome by calling it The Hare Ka Movement. But Kaconsciousness is an ontological expression that can be realizedby the philosophically-minded. In the Name Ka Caitanyacaitanyameans consciousnessso Ka consciousness meansKa Caitanya. The Name is there personified.

War on Maya

Yre dekho tre kaha ka upadea.Once I went to Kanagaracourt. There the lawyers put to me, Why do all you sdhuscome to court? It is very awkward that sdhus come to court.Are you not ashamed? I told him that, You have a bad con-ception of sdhu. You think the sdhumust retire to Haridvraor the jungle and there he will go on with his practices. That isthe conception of the sdhuin your court. But you have not seensuch a sdhuas the founder of Gauya Maha. He is not afraidof the my. He wants to attack the whole system of myanddestroy it. Prabhupda wanted to attack and be in war withmy. Our Guru Mahrja declared that we will capture all the


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Go on chanting the Name of Ka. Make service to Ka.One day in Allahabad, perhaps that very year Svm Mahrjawas initiated, in a park our Guru Mahrja gave a challenge, Iissue a challenge. As wrestlers challenge anyone to wrestle, ina meadow, two fighters face-offjust as that one who becamea Mohammedan from ChristianMohammed Ali, challengedthe world. I am ready to fight with any person to show that

the highest position is occupied by my Gurudeva, Bhaktivinodahkura, Gaura-kiora Dsa Bbj, Mahprabhu. Let anyonecome to fight with me to decideIm ready! That he told, Iam ready to challenge anybody and everybody. Let them comeand fight with me. I want to establish my Gurudeva on a throne,in the highest place.

With so much force he came. Just as river comes from the

hill very forcibly, the current is very fierce when it comes. SoPrabhupda began such wholesomepracra (preaching). Let theenemies come with all their points of argument and we shall dis-solve all that. Say what you have to say. From the lowest atheistto the so-called theist, all come! Only Ka is the highest, andHis bhajanain divine love, that is the highest. We shall stand forthat, we shall occupy it with that. That is the idea.

Deep Knowledge of Bhagavatam

Our Guru Mahrja wanted to conquer the whole territory ofmy. That was his spirit, to attack from different directions.One of the moderate leaders of the time, a pro-Hindu, when hecame to the Calcuttamaha,he appeared to have some knowl-edge of the scriptures and also of Bhgavatam. When he heard

our Guru Mahrja speak, he asked many questions and saidthat, I cant imagine these two things that I find heresuchdeep knowledge of the Bhgavatamand such appreciation at everystage of argumentreciting and giving quotations from the


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Bhgavata. Whatever the subject matter of discussion, a Bhgavatalokais given in support of thatso much deep knowledge ofBhgavatamI have never seen before nor conceived.

And another thing, a daily religious paper, I cant conceivethat daily a religious paper is published. Prabhupda answeredthat, We are talking about Vaikuhathat unlimited world.And this world is my, which means the limited world. So

many daily newspapers are going on with the subject of thislimited world. In the unlimited world there is only one dailynewspaper and that is inconceivable to you? There is so muchnews. Influenced by the discussion of our Guru Mahrja thatman started publishing books in his own way, but he was notsuccessful in that matter.

The books of the Gauya Maha however are of a different

kind. They are based on scientific principles with hari-nma. It ismentioned in the strathat the smallest amount of Ka con-sciousness can purify remaining anarthasit is so powerful anddisinfecting that the least connection of Ka consciousnesscan purify miraculously. But it must be proper Ka conscious-ness to purifythe nirgua, the highest class of nirguaconcep-tion. Like a small homeopathic dose can work miraculous cures

immediatelyinstantly, any man from the lowest class may befit for the highest duty of a brhmaa. If there is sat-saga, withthe association of the sdhus,by their combined force any boldattempt may be taken up.

Friends to Help Me Preach

We heard from our Prabhupda: So many friends have come

to me to help me in the discharge of my duty. I should do allthese things myself, but because I am not fit for that, Kahas sent so many friends to help me in that action. This isthe real conception of a Vaiava in ourguru-varga.We are


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told to see things in this way. When we look to the real planewe find that everyone has a separate soulby nature everyonebelongs to Ka only and none else. So each has come tohelp under a different garbin a different color they havecome to do the service of their Lord. The svarpa-aktiis en-gaging those of different status to help in the discharge ofHer duty to serve ka-llto be used in ll. Everything is

for Himself, in Hegelian language, for Itself. Everything is forHimself. So that is sacrificeto sacrifice everything for Hissatisfaction. That is the main current of thought and purity.The highest type of purity is theresurrender to the Auto-crat. When the Autocrat is the absolute good, beauty, love,and harmonydont be a miser dealing with Him. Wholesalegiving, realizing that we are His property, He is our Master,

to make or marHe is in a position to do anything He likeswith ussuch a Master.Surrender of such quality can save us, give us eternal life and

healthy life. We must live and breathe in such an atmospherewhere He has full right over us to make or marwe belongto Him. This realization must be of such a degree of puritythat the degree of holiness will also increase accordingly

purity and holiness are of the same order. Ordinary purityis not purity proper, it must come to the standard of holi-ness, divinity. Tat-paratvena nirmalampurity is nirmala. Tat-

paratvenaas much as we realize that we are meant for Him,according to that degree the purity will increase. Sarvopdhi-vinirmuktawhat is otherwise, that must be removed. Tat-

paratvena nirmalaman innermost understanding that we fully

belong to Hima type of slave. The purity is thereas muchas we have faith in Him, that is the standard of puritysomuch it is pure and divine and holy. It does not mean that thatrealized position is an abstract one. Hikea-hikea sevana


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united, in the form of r Ka Caitanya. I bow downto Him, who has manifested Himself with the senti-ment and complexion of rmat Rdhr althoughHe is Ka Himself. (Cc. di1.5)

Ektmnv api bhuvi purin ancient times Rdh and Kadivided Themselves for a particular ll butcaitanykhya

prakaam adhun tad-dvaya caikyam ptaagain They havecombined. Rdh-bhva-dyuti-suvalita naumi ka-svar-pamthe Potency and the Owner of the Potency are veryclosely embraced. The Predominator and the Predominatedtendency are present, with an extraordinary ecstatic feeling.Ka is overpowered by the Potency and He is searching afterHimselfkasya tmanusandhna. The influence of Rdhr

over Ka is that Ka is transformed into a devotee, and Heis searching Himself. Sweetness personified, is tasting Itselfand becoming mad.

Guru Mahrja preached exclusively this mdhurya-rasa, butwith great precaution. What is not that thing, he perhaps usedninety per-cent of his energy to preach that this is not mdhurya-rasa, the negative side. To clear away the negative side, he had

to spare in his words, gallons of blood to teach that this is notthat rasa. Neti neti, this is not that thing, this is not that thing.

And whatever he didpjala rga-patha gaurava bhagehiswhole life in a nutshell is expressed in this, his own expression.Pjala rga-patha,the very nature of the samprdayais this.

pjala rga-patha gaurava bhage

mtala hari-jana viya rage

Pjala rga-patha gaurava bhagethe whole tenor of his preach-ing expedition was pjala rga-patha gaurava bhage.The rga-


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him, erected a similar cottage nearby, and externally he used toshow renunciation like Bbj Mahrja. Eating, not eating, tak-ing bath, some days not taking bath. In this way he was show-ing some physical austerity. Then Gaura-kiora Dsa Bbj re-marked one day to one sdhu. Only by entering a labor room, agirl does not produce a child. It is a mere imitation, but manythings are necessary beforehand.

Our Guru Mahrja told that it is not an easy thing. It is thehighest of the high. So dont venture to run toward that. Theday will dawn by the grace of the Lord when you will not beable to resist that thing. That tendency is within you, so go on.Iha mlsece nitya ravadi jalathe duty of the ml, of thedisciple, is to pour water onto the root, and there will be naturalgrowth. Then the fruit will come down, and you will taste it.

So dont venture to rush into that. Ujjvala-nlamaiis a bookwhere only mdhurya-rasa has been dealt with in detail. And in ashort way that is given here and there in Caitanya-caritmta, ina well-guarded way. We will approach from there and whateverlittle we have heard from the lips of our Guru Mahrjawhat-ever we have heard, that is enough, and one day we may be al-lowed to enter that domain.

The majars are thereanddifferent departments, so manythings are there. That is on our head, and we are hoping that ison the upper side of our attainment. But do not unnaturally enterthere. Everything will be spoiled. We are not ready to spoil ourfortune. Whatever we have, there is much more there, so muchmore. There is no greater prospect for mankind to reach, so whyshould I be so much ardent and impatient to spoil my prospect?

Dont spoil it! What we have, that is enough food. And if we donot find any food, then to try to find it will be treachery. Eager-ness is good, but rushing is foolish and the devotees tendencyshould always be to go to the lower service.


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Tend to Lower Servicerla Raghuntha Dsa Gosvm says, I want the service of aservant, and I want to show my reverence towards sakhya, friend-ly service.

sakhyya te mama namo stu namo stu nityadsyya te mama raso stu raso stu satyam

I am not fit for confidential service, I always try to re-vere that, and I shall try, if I am accepted, to do thelowest service. If I get that engagement, I am rewardedmore than anything. (Vilpa-kusumjali16)

So, full satisfaction should be the attitude. But Ka will take

him up, No, serve Me in this way, and we have to do that. Ac-cording to the rasait is such. Those that are eternal friends, dontthink like this. They are part and parcel, and surcharged withYoga-mywith the spirit of that particular service of that par-ticular level.Ka is pleased by the aggression of the friendsHes pleased when they are manipulated by Yogamy. But weshould not be puffed up in that waywe are beginners and not

nitya-siddhaswe are in the line of sdhana-siddhas. We have notyet come to realize, so our nature should be tempered by whatDsa Gosvm Prabhu is teaching. Always try to go downwards.

Mahprabhu was satisfied with Emperor Pratparudrawhen He found that the king had engaged himself in the verymenial service of a sweeper. The king performed the service ofa sweeperthis attracted Him most. Mahprabhu Himself en-

gaged in theguic-mrjana(cleansing of theGuic Tem-ple). Jaganntha was coming to Guic, so Mahprabhu andHis party collected the dust from the temple in His uttaryaandthrew it outside, and then washed the temple.


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Nothing is neglected but we are attractedwith that low,menial service, we may attract the attention of the high. Noth-ing is insignificant when it is connected with Him. Still, there isgradation. In the beginning of ones service we must always havea sincere tendency to go towards the lower side. By Kas willwe will be accepted for higher satisfaction.

The tendency of the servitors will be always towards the

lower sideI like the position of a servant, and not the serviceof a friend. That should be the normal tendency of a devotee.Even in that world, there should be no ambition. One must bethe servant of the servant of the servant of the servantit is notan exaggeration, but it is the real thing. We should find this sortof substance within us, then we are safe and in a good position.So, td api suncena taror api sahiunone can never be de-

ceived if they do not deceive themselves.

Abode of High Sentiment

Prabhupda had a place at the Bhgavata Press in Kanagara,where he was publishing the Caitanya-caritmta.There was onegentleman, Rma Gopla Bbu, an M.A. in law, who was themanager there. He was a very sound and well respected edu-

cated man. He told me that once he came to the press and therePrabhupda was proof reading a particular portion of Caitanya-caritmta where the vndvana-llis mentioned. In this section,Ka has gone to Mathur and Lalit-dev, as representative ofthegops, approaches Ka there. She is describing the positionof Rdhr and chastising Kasome poetry was perhapswritten by Prabhupda himself and he was seeing the proof of

that portion which was in the press.Rma Gopla Bbu told me that he looked at Prabhupdas

face and saw so many facial impressions of different types comingand going away, and he was suppressing them. Automatically so


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nlamai, which is a supplement to Bhakti-rasmta-sindhu. AndVivantha Cakravart hkura has written another book,Ujjvala-nlamai-kiraa,which is the gist of Ujjvala-nlamaiand Bhakti-rasmta-sindhu-bindu. Santana Gosvm Prabhuhas written Bhat-bhgavatmtam, and Rpa Gosvm has writ-ten the Laghu-bhgavatmtam, a short book. And VivanthaCakravart hkura has also given Bhgavatmta-kaa

drop of that nectar. A drop of nectar, a drop of ocean, andray of the gemthree very short books giving the gist, arecomposed by Vivantha Cakravart hkura. One who cango through these three books can have some understanding ofthe Bhakti-rasmta-sindhu,the Bhat-bhgavatmtam,and theUjjvala-nlamai, these three books. They are elaborate andvery short.

Rpa Gosvm has also written a small book calledUddhava-sandea. Here, Uddhava is sent by Ka to meet thegop s. Nanda, Yaod, the cowboys, the gop s and Uddhavasexperience in Vraja is described there. There are many books,but we must follow the real method of studyotherwiseeverything will be read and nothing will be obtained. The realprocess of study ispraiptena paripranena sevya, otherwise it

is all book knowledge and no concept

encounters with divinity 0

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