Glorification of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada

Glorification of

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

On the Occasion of His Disappearance

Çré ÇrémadGour Govinda Mahäräja

TATTVA VICARA PUBLICATIONS

byÇré Çrémad

Gour Govinda Swami

Glorification of



Table of Contents

Vyäsa-Sütra Is Like the Effulgent Sun 2Puruñottama-kñetra Is a Prominent Place 2A Great Mahä-Puruña 4The Thirty-Two Symptoms of a Mahä-Puruña 4Jagannätha’s Garland Fell on Bimala Prasäda 5He Rushed to the Çrémad-Bhägavatam 6Bhaktivinode Öhäkura Gave Him Hari-Näma 7The Vidyä Acquired by Bimala Prasäda 7His Teachers Were Astonished with Him 8Meeting Gaura Kiçora Däs Bäbäjé Mahäräja 8Establishing Çuddha Bhakti-Siddhänta 10His Disappearance 11The Unpalatable Truth 11Preach Co-operatively and United 12Fulfill the Desire of Bhaktivinoda Öhäkura 13Do Not Be Attracted to the Apparent Consideration 14The Only Requirement 15Preach this Message with Enthusiasm and Boldly 16Obtain the Mercy of a Vaiñëava 17The Vow Not to Eat Mangoes 17You Cannot Become a Disciple of My Guru Mahäräja 18Preaching and Teaching by His Own Example 18

A lecture delivered by Çré Çrémad Gour Govinda Swami Mahäräja on 16th December, 1989, Bhubaneswar, India.

byÇré Çrémad

Gour Govinda Swami

www.tvpbooks.com

Glorification of



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Glorification of


The six Gosvämés all came to Puruñottama-kñetra, the town of Jagannätha Puré. Rüpa Gosvämé, Sanätana Gosvämé, Jéva Gosvämé, Gopäla Bhaööa Gosvämé,

Raghunätha däsa Gosvämé and Raghunätha Bhaööa Gosvämé, the ñaò-gosvämés, were all very dear to Mahäprabhu. Then, following the instructions and direction of Çréman Mahäprabhu, they went to Våndävana. They stayed there and they wrote the vaiñëava sähitya çästra.

They did four things, which were: writing the vaiñëava çästra, vaiñëava-grantha- präyam. Secondly, they excavated the lost térthas, lupta-tértha-uddhära. Then thirdly, they built temples and they installed deities and taught deity worship, vigraha-sevä-pratiñöhä, and fourthly they taught Vaiñëava behaviour, vaiñëava-sadäcära-nidhära. Sanätana Gosvämé has written Hari-bhakti-viläsa in order to teach this. They did these four things. That was Çréman Mahäprabhu’s order to them. They did it and thereby they helped preaching by writing these çästras. Now we speak from those çästras. Those books are authority and they are the authority. Though the Gosvämés did not travel around and preach, in this way they helped preaching. They all came first to Puruñottama-dhäm and from utkale puruñottamä they went to Våndävan. This is important, how it took place.

Glorification of Çréla Bhaktisiddhänta Öhäkura

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Vyäsa-Sütra Is Like the Effulgent Sun

Generally it happens that some dark period comes. The effulgent sun is there, and sometimes a cloud comes and covers up the sun. The Vaiñëava philosophy is as effulgent as the sun. As Mahäprabhu has said: vyäsa sütra yena jvalita jvalana jane sürya kiraëa. Vyäsa-sütra is like the effulgent sun. Sometimes a cloud comes and covers up the sun. Sometimes this takes place. After the disappearance of Çréman Mahäprabhu and the Gosvämés — who only wrote, but did not preach — a dark period came. However that dark period, when the sun is covered, is temporary; the cloud will go away. The wind blows, the cloud goes and again the effulgent sun comes out. After that a bright period came, which was the period of Çréla Bhaktivinode Öhäkura.

Bhaktivinode Öhäkura is a great äcärya in our line who could foresee that, if this philosophy would not be preached and spread in the Western world, it would be a great loss for India, because the Indians were blindly imitating and following the Western education, civilization and culture. He thought that these granthas, philosophy books, should be written in English and spread in the Western countries. Bhaktivinode Öhäkura was the first to start writing in English.

Puruñottama-kñetra Is a Prominent Place

He also gave the prophecy that a very powerful son would be born who would fulfill this mission, and who would spread this philosophy throughout the world. So his son, Çréla Bhaktisiddhänta Sarasvaté Gosvämé, who was a powerful Vaiñëava, came. He was born in Jagannätha Puré. The place of his birth is still there. This is how the prediction of Vyäsadeva in the Padma Puräëa — hy utkale puruñottamät* is taking place.


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My point here is that this place, Puruñottama-kñetra, which is greatly glorified in the Utkala Khaëòa [section] of the Skanda Puräëa, is a very prominent place. You should understand this point, because it is a Vedic prophecy. Bhaktivinode Öhäkura, who was living there, was a magistrate and he was the administrator of the Jagannätha temple and his son was born there in Puruñottama.

So how is it taking place, this utkale puruñottamät?

*Editor’s note: Here Çré Çrémad Gour Govinda Mahäräja is referring to the last line of the second verse of the Padma Puräëa quoted below, which states that the four Vaiñëava sampradäyas will appear in Jagannätha Puré. Since it is known that they appeared at different places, one may ask what is the meaning of this verse, which says that they will appear in Puré. Çré Çrémad Gour Govinda Mahäräja explained many times that it means that Çré Caitanya Mahäprabhu, who resided most of His life in Puré, took two points of the philosophy of each of these sampradäyas and thus unified them within His philosophy of acintya-bhedha-abheda tattva and that, from Puré, His teachings will spread through the world. How? Through the preaching of the Vaiñëava äcäryas, among which Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who appeared in Puré, was one of the most prominent.

samprädya-vihénä yemanträs te niñphalä matäùataù kalau bhaviñyanticatväraù sampradäyinaù

çré-brahma-rudra-sanakävaiñëaväù kñiti-pävanäùcatväras te kalau bhävyähy utkale puruñottamät

“Unless one is initiated by a bona-fide spiritual master in a bona fide disciplic succession, the mantra he might have received is without any effect. For this reason four Vaiñëava disciplic successions, inaugurated by Lakñmé-devé, Lord Brahmä, Lord Çiva, and the four Kumäras, will appear in the holy place of Jagannätha Puré, and purify the entire earth during the age of Kali.” (Padma Puräëa)


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A Great Mahä-Puruña

It was known from Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja’s very birth, that he was a great mahä-puruña, a mahätma. He was born on Friday 6 February, 1874 A.D. at 3.30 p.m. in the afternoon and, according to Vaiñëava calendar, on Mägha mäsa on kåñëa païcamé tithi. The month was Mägha and the tithi was the fifth day of the dark fortnight, kåñëa païcamé. As soon as the child was born, it was noticed that there was a sacred thread on his body. All symptoms of a mahä-puruña were manifest in his body, from his childhood.

The Thirty-Two Symptoms of a Mahä-Puruña

There are thirty-two symptoms of a mahä-puruña.

païca-dérghaù païca-sükñmaùsapta-raktaù ñaò-unnataù

tri-hrasva-påthu-gambhérodvätriàçal-lakñaëo mahän

“There are thirty-two bodily symptoms of a great personality: five of his bodily parts are large, five fine, seven reddish, six raised, three small, three broad and three grave.” (Caitanya-caritämåta Ädi-lélä14.15)

Bhaktivinode Öhäkura has given his commentary on the thirty-two symptoms. Païca-dérgha—five parts long. They are the nose, arm, cheek, eye and thigh.

Païca-sükñmaù—five short symptoms. Tvak, thin skin; keça, thin hair [on the head]; and this aìguli parva*, three divisions in one finger. The Sanskrit word is parva. Three aìgula, divisions,


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are there in every finger. These divisions are short, not long.Sükñmaù danta—teeth are sükñmaù, not big long teeth, like

demoniac teeth. The roma—hair on the body is very soft. These païca-sükñmaù, five sükñmaù and païca-dérghaù.

Then comes sapta-raktaù, seven reddish. Netra, eye; padatala, the soles; karta-dvayam, reddish palms; then tälu, the palate; adhara-oñöha—the lips, and nails.

Then there are six raised, ñaö-unnataù. They are vakhya—the chest; skandha—shoulders; näkha—nails; näsikä—nose; kaöi—hips; and mukha—face. These six are raised, unnata.

Then there are tri-hrasva—three small symptoms. Grévä—the neck is not long but short; jänu—the toe; and mehana—genital, is short.

Then there are three vistérëa, broad; laläta—forehead; vakhya—chest; and kaöi—the hips.

Then there are three gambhéra, very grave, symptoms. Näbhi—the navel; svara—the voice; svabhäva—attitude, gämbhérya—he is grave in nature. He will be gambhéra, grave.

These thirty-two symptoms of a mahä-puruña were all manifest in the body of Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. One who is endowed with these 32 symptoms is a mahä-puruña.

Jagannätha’s Garland Fell on Bimala Prasäda

A great, very efficient and qualified astrologer, who made his horoscope chart, was very much astonished. He said, “In my life I made many horoscopes of many people but I have never seen a horoscope like this. All symptoms are here that this child will be a great mahä-puruña.”

*One angula is the length of the middle phalanx of the middle finger. One parva is three angula.


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After six months, generally we perform the purification ceremony, anna-präçana ceremony, feeding the child with grains for the first time, along with ruci parékña, ascertaining the natural inclination of the child. His name at that time was Bimala Prasäda. The purification ceremony took place during Rathayäträ. Jagannätha’s cart stopped in front of Bhaktivinode Öhäkura’s residence. For three days that ratha could not move. Bhaktivinode Öhäkura’s wife, Bhägavaté-devé, went up to Jagannätha’s cart with her child, Bimala Prasäda. When she placed the child on the cart, one prasädé-mälä, one garland from the neck of Jagannätha fell on the child. That is another symptom that he received the mercy, kåpä, of Jagannätha and that he would become such a great mahätmä.

He Rushed to the Çrémad-Bhägavatam

Before the anna-präçana ceremony took place, ruci parékña, different objects were laid down and the child had to choose one of them whereby his nature would be ascertained. At that time çiçu (baby) Bimala Prasäda only caught hold of the Çrémad-Bhägavatam. There were ornaments, money, rice, some toys, so many things were there, but he didn’t catch hold of anything. He rushed to the Çrémad-Bhägavatam. This was another symptom that this mahä-puruña would preach the message of the Bhägavatam. Then, with mahä-prasäda, Jagannätha prasäda, the anna-präçana was performed.

The child Bimala Prasäda stayed in Puré for only ten months after his birth. Then with his mother, he went to Bengal. They settled in Ranäghät, in the jilla, district, of Nadéyä. You can see a sign to Ranäghät on the road going from Calcutta to Mäyäpura and Navadvépa.


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Bhaktivinode Öhäkura Gave Him Hari-Näma

From his very child hood, he was listening to hari-kathä from his mother Bhägavaté-devé. When he was seven-years-old Bhaktivinoda Öhäkura initiated him; he gave him the nåsiàha-mantra and the hari-näma mahä-mantra. At this age, Bhaktivinode Öhäkura told him to do viñëu vigraha ärcana. Gaura Kiçora Däs Bäbäjé Mahäräja gave him later the dékñä-mantra. He was a nitya-siddha bhägavata- pärñada, an eternally liberated associate of Kåñëa. He was not a man of this mortal world, the material world.

The Vidyä Acquired by Bimala Prasäda

In the Caitanya-caritämåta and in the Caitanya-bhägavata it is mentioned:

sei se vidyära phala jäniha niçcaya kåñëa-päda-padme yadi citta-våtti raya

“The perfect result of an education is the fixing of one’s mind on the lotus feet of Kåñëa.” Çré Caitanya Bhägavata Ädi Khaëòa 13.178

Mahäprabhu taught this to a dig-vijaya-paëòita, Keçava Käçméré. What is real vidyä? Sei se vidyära phala jäniha niçcaya kåñëa-päda-padme yadi citta-våtti raya; that is real vidyä, education. The result of that education is that one should fix his mind, heart, everything at the lotus feet of Kåñëa. That is the result of real vidyä. Jaòa-vidyä, material education, makes one very puffed up, proud.


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When Mahäprabhu asked Rämänanda Räya, “kon vidyä vidyä-madhye sära?” Which vidyä is the best type of vidyä among all vidyäs? Then Räya Rämänanda answered, “kåñëa-bhakti vinä vidyä nähi ära”. [Cc Madhya 8.245] Kåñëa-bhakti is the only vidyä. Therefore that vidyä was acquired by Bimala Prasäda, Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja.

His Teachers Were Astonished with Him

During his childhood, Bimala Prasäda was always hearing with rapt attention hari-kathä, bhägavata-väëé from Bhaktivinoda Öhäkura. He was very inattentive while he was a student at school. He was never paying attention to what the teachers were teaching, but the teachers were very much astonished seeing the extraordinary efficiency of the boy. He did not prepare his lessons at home. He always read the Vaiñëava-sahityä, the Prema-bhakti-candrikä, Vaiñëava philosophy and Narottama Däsa Öhäkura’s prayers and songs and other philosophical books. He never prepared his lessons, but he knew the answers to all questions in class. His teachers were very much astonished with him. He was very proficient in all the çästras like gaëitä, jyotiña, darçana; mathematics, astrology and philosophy.

Meeting Gaura Kiçora Däs Bäbäjé Mahäräja

During the winter season in 1898 A.D., in Bhaktivinoda Öhäkura’s Svänanda-sukhada-kuïja in Godruma, he first met Gaura Kiçora Däs Bäbäjé Mahäräja. From his very first sight of him, he was attracted towards him. Bhaktivinoda Öhäkura ordered him to approach Bäbäjé Mahäräja and beg for his mercy. He sent him to


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ask him to get shelter at his lotus feet, which meant to get initiation from him. Thus he went there and requested Bäbäjé Mahäräja to accept him, but Gaura Kiçora Däsa Bäbäjé Mahäräja was a viviktänandé, a bhajanänandé. The term viviktänandé or bhajanänandé is used for those who remain in a solitary place. They do not remain in the society. They do their own bhajana, away from the society and those mahätmäs generally do not accept any disciples. Only goñöhy-änandés accept disciples. Goñöhy-änandés come to the society. They accept disciples, and increase goñöhy, the family of the Vaiñëavas, for preaching purposes, and they preach. The bhajanänandés do not preach. They do their own bhajana. Gaura Kiçora Däsa Bäbäjé Mahäräja was not accepting any disciple, so he did not listen to Bhaktisiddhänta Sarasvaté Mahäräja. He denied and said, “No, I will not accept any disciples. Get out! Get out from here! Bimala-prasad baòa lokera chele, you are the son of a rich man.”

He said that because his father was a magistrate, a powerful government servant, and a rich man. Generally, those who are rich, or the sons of rich men, are very puffed up, proud. They cannot become humble, tåëäd api sunécena. Humility is a Vaiñëava quality. “You are baòa lokera chele, the son of a rich and powerful person. Go away! I am not accepting any disciples.”

Bimala Prasäda, Bhaktisiddhänta Sarasvaté, was very disappointed. He went back and told his father Bhaktivinode Öhäkura, “Bäbäjé Mahäräja refused me. He chastised me and told me to go away.” Then his father also chastised him and said, “You nonsense! Why did you come back? Go back and just lie down. Unless you get the mercy of Bäbäjé Mahäräja, don’t come back and don’t show your face to me. I don’t want to see your face. Better to die there, finish your life if you cannot get the mercy of Bäbäjé Mahäräja. Get out, calo bäbä!”


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We sing a song that Bhaktivinode Öhäkur has written wherein he mentions; karuëä nä hoile kändiyä kändiya präëa nä räkhibo ära, “If I won’t get your mercy, I’ll cry and finish my life.”

So he went back and just sat down before his kuöira, cottage, under the open sky. He was tolerating storm, rain, wind and sun. He cried and cried, and sat there for weeks altogether. You have to cry for it, like that. Otherwise, how can you get the mercy?

When Gaura Kiçora Däs Bäbäjé Mahäräja saw that, he thought, “Alright, he has become humble now.” He showered his mercy. “Alright, alright, you come now. Go and take bath and I will give you initiation.” He gave initiation to Sarasvaté Öhäkura in the year 1900 A.D. in the month of Mägha, Mägha mäsa, and his initiation name was Värñabhänavi-dayita däsa. Värñabhänavi is Çrématé Rädhäräëé and dayita is husband; Värñabhänavi-dayita däsa.

Establishing Çuddha Bhakti-Siddhänta

Now I will speak something on his departure, apräkåta-tithi, which is today. He was a most powerful Vaiñëava with great spiritual strength. He was preaching, condemning, and defeating other siddhäntas, mäyäväda siddhänta, apa-siddhäntas, and establishing çuddha bhakti-siddhänta. Therefore, his name became Bhaktisiddhänta Sarasvaté Gosvämé when he took sannyäsa. He took sannyäsa in 1918 by himself. He accepted sannyäsa from his guru at the samädhi mandira of Gaura Kiçora Däsa Bäbäjé, where he prepared his daëòa, and took sannyäsa. He was a very powerful Vaiñëava, but no one should imitate him.


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His Disappearance

He disappeared on the 1st January, 1937 at 5.30 a.m. at the Bhag-bazaar Gauòéya Maöha in Calcutta. Early in the morning during the prätah-lélä of the añöa-käléya-lélä, he entered into nitya-lélä. Prätah means morning. He disappeared there. He did not go to Våndävana for his disappearance. The place where such a sädhu is, that is Våndävana. Then his transcendental body was taken to Mäyäpura, the birthplace of Mahäprabhu, known as Yogapéöha. His samädhi-mandira is there.

The Unpalatable Truth

Just before his disappearance, he gave some very nice instructions to all of his disciples. You should know those instructions.

One week before his disappearance, he called all his disciples. They all assembled and he gave his instructions. He said, “during my lifetime I have put many people in anxiety, udvega.” Mahaprabhu’s instruction is: präëi-mätre mano-väkye udvega nä diba [Cc Madhya 22.120] “Don’t put any präëi, human being or animal, in anxiety. Do not give them udvega. Don’t utter any words that will hurt them, in your mind, or through speech, mano-väkye. Don’t do it.” This is Mahaprabhu’s instruction to one and all, but the guru, the spiritual master has the right to put you in anxiety; he can give you udvega.

Bhaktisiddhänta Sarasvaté Mahäräja told them, “During my life time I have given udvega to many people. That is the guru’s duty. Why? I have given this udvega to do hari-bhajana; niñkapaöe kare hari-bhajan, perform hari-bhajana with a simple heart.” Niñkapaöa means no duplicity. Simplicity is Vaiñëavism. Bhaktisiddhänta


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Sarasvaté Gosvämé Mahäräja said, “ I am forced to speak the naked truth, akaitava satya kathä, though it is unpalatable. Generally speaking it is said satyaà gåhyät priyaà gåhyän mä priyäù satyam apriyam. Satyaà gåhyät means speak the truth, whereas priyaà gåhyän means speak some nice, sweet words, do not speak the unpalatable truth, apriyaù satya, because that will hurt. On the spiritual path, this is not applicable, because one should speak the truth, however unpalatable it may be. The guru can speak the unpalatable truth that hurts.

Then he said, “I am forced to speak the unpalatable truth, therefore I have become an enemy to many.” He said this although a mahätmä is not an enemy to anyone, a sädhu is ajäta-çatravaù, inimical to none; no enemy is born to him. “Then why did I do this? I did this because you all have to give up your material desires, anyäbhiläñitä-çünyaà, and give up duplicity, käpaöya. You should become humble, become simple, and do hari-bhajana. Therefore I have done this. One day you will realise that I have done good to them, by giving them udvega.”

Preach Co-operatively and United

He continued, “You should all unite together and co-operate, and with much enthusiasm preach this väëé of çré-rüpa-raghunätha. If we can become a speck of dust at the lotus feet of such mahätmäs, those who come in the line of rüpänuga-dhärä, then our life will be successful, which is our desire. So, I give you all this instruction: don’t quarrel among yourselves, co-operate!”

My Guru Mahäräja said the same thing, “Tolerate and cooperate”. He said, “Co-operate and, only to please the transcendental senses of the absolute truth, Çré Kåñëa, under the guidance of guru, äçraya-vigraha guru-päda-padma, you stay and preach cooperatively and united.” Our stay in this material


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world is for a very short time, only a few days; it is açäçvatam — temporary, anityam — impermanent. The Gétä states that this material world is temporary. In spite of hundreds of obstructions, in spite of hundreds of dangers, and in spite of hundreds of blasphemies, ganjaëä, länchanä, we should anyhow do this hari-bhajana. Some people will speak ill of you; do not listen to all these things, and do not pay any heed to it. Tolerate all this and do hari-bhajana. Do not go off the path, the bhajana-patha. You should not be disappointed or disgruntled that you tried so hard to preach and not many people are coming, or are not accepting. “Don’t be disappointed and don’t lose your enthusiasm.” He said, “Become tåëäd api sunécena, and taror iva sahiñëunä, and always do hari-bhajana.”

Fulfill the Desire of Bhaktivinoda Öhäkura

He stayed in this world for 62 years and 10 months. He disappeared in 1937. He said, “This body is an old body, but I have dedicated this body with all my associates—sva-pärñada, in Çré Kåñëa Caitanya Mahäprabhu’s service.” Pray to become a speck of dust at the lotus feet of Rüpa Gosvämé.

çré-caitanya-mano-‘bhéñöaà sthäpitaà yena bhü-tale

svayaà rüpaù kadä mahyaàdadäti sva-padäntikam

“When will that day come that Çréla Rüpa Gosvämé will put his feet on my head?” I pray for the mercy of Çréla Rüpa Gosvämé. One should pray for it, because that dust from the lotus feet of Çréla Rüpa Gosvämé is our only asset, sarvaçva. This Bhaktivinoda-dhärä — dhärä means process — comes from Bhaktivinoda Öhäkura and


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is known as Bhaktivinoda-dhärä or Rüpänuga-dhärä. It cannot be checked and it cannot be stopped. “I instruct you all to dedicate your life, with much enthusiasm, to preaching this message and spread it throughout the world to fulfill the desire of Bhaktivinoda Öhäkura. That it should spread throughout the world is the desire of Bhaktivinoda Öhäkura, bhakti-vinoda-mano-’bhéñöa. There are many qualified persons amongst you and you should take this up very seriously and preach throughout the world. This should be the only desire we have.”

ädadäna s tåëaà dantair idaà yäce punaù punaù çrémad-rüpa-padämbhoja-dhuliù syäà janma-janmani

“Taking grass between my teeth, I pray repeatedly that I may become a speck of dust at Çré Rüpa Gosvämé’s lotus feet, birth after birth.” (Däna Keli Cintämaëi 175, Çré Raghunätha däsa Gosvämé)

Again and again pray, “How can I become a speck of dust at the lotus feet of Çréla Rüpa Gosvämé, life after life. I want to become like that.” This is his desire.

Do Not Be Attracted to the Apparent Consideration

In this material world, which is duùkhälayam, filled with misery, there are many obstructions, many troubles, and many inconveniences. Do not exhaust yourself by trying to solve these material problems and inconveniences. That is not our requirement. In spite of such inconveniences and troubles, we should do hari-bhajan. What benefit will we get if we exhaust ourselves about all these inconveniences and troubles here? Will you get any benefit? No!


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There are so many attractions and distractions here in this material world. Those things are coming up — what we want, what we do not want — but we should not be attracted towards all these things. Our only aim is to get the lotus feet of Kåñëa, and the more you are away from the lotus feet of Kåñëa, the more you will be entrapped by these attractions and distractions of this material world. He said that if you completely take shelter of the holy name of Kåñëa, and always engage yourself in the loving service of Kåñëa under the guidance of a bona fide spiritual master, then you will never be attracted towards material enjoyment. This kåñëa-kathä is apparently very startling and very perplexing, but it is not so absolutely. There are two considerations: the apparent consideration and the absolute consideration. He said, “Apparently it is startling and perplexing, but it is nectarean.” You should try to take that nectar. Do not be attracted towards this apparent consideration.

The Only Requirement

In this material would, we find that almost all people are struggling so hard for their existence. The struggle for existence is very hard here, jévan-saìgrama, and it is not our need to eliminate those troubles and obstructions that come. Our need is to become dvandvatita, to transcend this whole position, this dvandva, the duality of the material world, so we can enter into that spiritual realm. This is the only requirement, prayojana. Here in this world, there is no one dear to us, and no one is our enemy, as Kåñëa said, na me dveñyo ‘sti na priyaù (Bhagavad-gétä 9.29). The Gétä states that every arrangement of this world is temporary, ädy-anta-vanta, it has a beginning and an end.

We have only one goal in our life: how to get paramärtha, this prema-bhakti. We should exhaust ourselves to obtain it. This is our


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only requirement. Therefore I repeatedly tell you that you should all cooperate and stay together. Do not give scope for any non-co-operation or quarreling, and under the guidance of that müla-äçrayä-vigraha, the original äçrayä-vigraha, Çréla Rüpa Gosvämé — this is rüpänuga-dhärä — you preach this väëé. I wish that all of you will get the opportunity to serve the lotus feet of Kåñëa, Guru and Gauräìga.

Preach this Message with Enthusiasm and Boldly

sapta-jihva çré-kåñëa-saìkértana-yajïa pratijei parikye belä amane kon jagatare vila tuju

We should never, under any circumstance, be apathetic towards this sapta-jihva çré-kåñëa-saìkértan. Sapta-jihva, seven tongues of kåñëa-saìkértan. If you do kåñëa-saìkértan you get seven results, effects. The first verse of Çikñäñöakam states,

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaàçreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam

änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaàsarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam

It is known as sapta-jihva çré-kåñëa-saìkértan, the seven tongues of çré-kåñëa-saìkértan. It is Bhaktisiddhänta Sarasvaté’s language, which is very difficult to understand; a very deep language. You should not be, at any moment and under any circumstance, apathetic towards it.

If you are always attracted to and always take part in this sapta-jihva-saìkértan, çré-kåñëa-saìkértan then, in the long run, you will get the supreme perfection of life. “So this is my instruction to you; under the guidance of the rüpänuga-gaëa, with much enthusiasm


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and boldly, you preach this message.” These were the instructions prior to his departure.

Obtain the Mercy of a Vaiñëava

There are many Vaiñëava carita, pure devotees. They are spiritual, not material; they are transcendental. The prakaöa tithi and aprakaöa tithi of a Vaisnava are as transcendental as the appearance of the Supreme Lord. One who glorifies a Vaiñëava gets his mercy. So we should glorify them to get their mercy. Vaisnaver krpa, jahe sarva-siddhi, by obtaining the mercy of a Vaiñëava you can achieve all perfection. Therefore we glorify Vaiñëavas, and on this auspicious day we are praying to Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja to shower his mercy upon us. We are such low, insignificant creatures, the lowest of the low. We have no qualification, nothing. If he showers his causeless mercy on us, or just accepts us as a speck of dust at his lotus feet, then our life will be successful and we will preach this message throughout the world. That is what we pray for on this day.

The Vow Not to Eat Mangoes

There are also many wonderful pastimes. Let me speak about one when he was a mere boy. His father Bhaktivinoda Öhäkura had brought some ripe mangoes to offer to the deities, but he ate one before they were offered. So his father became angry, “Why did you take it? It should be offered to the deity first so it becomes prasäda, and then you will accept prasäda.” Although he was at that time only a seven year old boy, he took it very seriously and took the vow not to eat mangoes throughout his life. He kept up that vow and never ate mangoes. If someone offered him mango he


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would say, “Please excuse me, I am an offender. I have committed some offence so I cannot take mango”. He never accepted any.

You Cannot Become a Disciple of My Guru Mahäräja

I was listening to a tape of my Guru Mahäräja giving a lecture on this day, the disappearance day of Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. It was a very short lecture. He said only two things: what a powerful Vaiñëava he was and that he very strictly followed the rules and regulations and inflicted strict discipline on his disciples. It was very difficult to become his disciple. “You cannot become a disciple of my Guru Mahäräja”, Çréla Prabhupada said and therefore he narrated the mango story.

Preaching and Teaching by His Own Example

Çréla Prabhupada also told another story about one Mr. Kapoor and his family. This Mr. Kapoor and his wife were devoted and nice disciples of Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. As a young couple they came and met with Sarasvaté Mahäräja. My Guru Mahäräja was present there when Mrs. Kapoor said, “Guru Mahäräja, I have something to tell you.” Guru Mahäräja, Bhaktisiddhänta Sarasvaté Mahäräja, said, “Alright you may tell”. She said, “No, I want to tell it in secret. No one else should be present.” Bhaktisiddhänta Sarasvaté Mahäräja said, “No, that cannot be done. You should speak here. I cannot talk with you secretly.” Thereby he was teaching. He was teaching that one should not, although you are the guru, talk to your lady disciple secretly.

mäträ svasrä duhiträ vänäviviktäsano bhavet


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balavän indriya-grämovidväàsam api karñati

(Çrémad-Bhägavatam 9.19.17)

That verse is in Bhägavatam. You should not even be alone with your mother mäträ, sister, svasrä, or duhiträ, your daughter, in a solitary place. The indriyas, senses, are so powerful that even a great learned person, a paëòita, can be attracted. My Guru Mahäräja narrated this story, this teaching. “No, you are not allowed. Whatever you have to say, speak it here before all.” He was preaching and teaching by setting his own example. That is Vaiñëava teaching. It should not be secretly, thereby a Vaiñëava sannyäsés will fall down, a guru will fall down. Definitely. One should be very careful. My Guru Mahäräja narrated these two incidences. So today I pray to Bhaktisiddhänta Sarasvaté Prabhupäda Mahäräja to shower his blessings upon us on this auspicious occasion so that we will be able to be a speck of dust at his lotus feet, and preach this message of Guru and Gauräìga throughout the world.

Bhaktisiddhänta Sarasvaté Gosvämé Prabhupädaji Mahäräja ki jay!Samavetä bhakta vånda ki jay!

Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja ki jay!Ananta koöi vaiñëava-vånda ki jaya!!

Date post:	24-Mar-2016
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Glorification of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada

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