His Divine Grace

Swami B.R. SridharSri Chaitanya Saraswat Math

Nabadwip Dham

The only standard of lifefor a gentleman

is to understand and acceptthe position of subordination

to the Absolute Truth.

To admit what is proper and real,and on that basis

make one’s life advanced,is not meanness.

To understand one’s proper positionand to understand one’s proper duty

and discharge it—that is a gentleman’s life.

Holy Engage Cover FINAL.qxd 12/28/03 12:42 Page 1

All glories to çr^ Guru and Gauråíga

HolyEngagement

Compiled from informal discourses given byThe Founder-Äcåryya of çr^ Chaitanya Såraswat Maéh

ççrr^̂llaa BBhhaakkttii RRaakk££aakk ççrr^̂ddhhaarr DDeevv--GGoosswwååmm^̂ MMaahhåårrååjj

Under the direction of the Present Äcåryya

ççrr^̂llaa BBhhaakkttii SSuunnddaarr GGoovviinnddaa DDeevv--GGoosswwååmm^̂ MMaahhåårrååjj

Sri Chaitanya Saraswat Math,Kolerganj, P.O. Nabadwip, Dt. Nadia,

W. Bengal, 741302 India

First Printing 1993Second Printing 1993Third Printing 2004

All rights reserved byThe Sevaite-President-Acharya,

Sri Chaitanya Saraswat Math, Nabadwip

Transcribed bySri Mahananda Dasa Bhakti Ranjan

Special Thanks to Sri Ananta Krishna Prabhufor assisting with the necessary funds for printing.

Printed in India for:Sri Chaitanya Saraswat Math,

Kolerganj, P.O. Nabadwip,Dt. Nadia, W. Bengal,

PIN 741302, India(Tel: Nabadwip 85)www.scsmath.com

Published byAnanta Printing & Publishing

Soquel, California

Contents

IntroductionDivine Transformation 9

Chapter OneDevotees’ Pilgrimage 15

Chapter TwoSearching Life’s Secret 23

Chapter ThreeRecognising Divinity 29

Chapter FourThe Inner Domain 41

Chapter FiveThe Greatest Benediction 49

EpilogueHoliest Engagement 53

Appendix Içr^ R¨pa Mañjar^ Pada 57

Apendix IIThe Author and His Mission 61

Book List 63

Address List 68

His Divine Grace çr^la Bhakti Sundar Govinda Dev-Goswåm^ Mahåråj

President-Sevåite-Ächåryya of çr^ Chaitanya Såraswat Maéh, Nabadw^p

with branches world-wide

His Divine Grace çr^la Bhakti Rak£ak çr^dhar Dev-Goswåm^ Mahåråj

the Founder-Ächåryya,çr^ Chaitanya Såraswat Maéh

His Divine Grace çr^la Bhaktisiddhånta Saraswat^ ëhåkura

çr^la Gaura Kisora Dåsa Båbaji Mahåråj

çr^la Bhaktivinoda Thåkura

Divine TransformationAn excerpt from Chapter 3 of Jaiva Dharmma written by

çr^la Bhaktivinoda ëhåkura[Translated by çr^påd B.A. Sågar Mahåråj]

One evening, three hours after nightfall, Sannyås^ëhåkura sat alone, singing the Holy Name. He was seatedon a small mound in a lonely arbour of çr^ Godruma forest.As he cast his glance northward, the full moon rose, reveal-ing an unprecedented beauty throughout the Holy Abode ofçr^ Nabadw^p. A short distance away, çr^ Måyåpur becamevisible. Sannyås^ ëhåkura exclaimed, “O! What is this won-der? I see an ecstatic holy place. There, constructed of pre-cious jewels, are an effulgent palace, a temple, and gate-ways. The entire bank of the Jåhnav^ River is illuminated bytheir brilliance. In many places at once, a tumultuous roarof Har^-nåma Saík^rttana is arising, vibrating through theskies. And now hundreds of devotees resembling the celes-tial sage Nårada are vibrating v^òås, chanting the HolyName and dancing. Somewhere, the white-complexionedgod of gods, Mahådeva, is clutching his âambaru drum,crying, ‘O Vißvambhara, please give me Your mercy!’Dancing in a mad frenzy, he now falls to the ground.Somewhere else, four-headed Lord Brahmå, seated in theassembly of Veda-reciting R£is, is singing the Vedic mantra,

mmaahhåånn pprraabbhhuurr vvaaii ppuurruu££aaèè ssaattttvvaassyyaaii££aaèè pprraavvaarrttttaakkaaèè,, ssuunniirrmmmmaallååmm iimmååìì pprrååppttiimm ^̂ßßåånnoo jjyyoottiirr aavvyyaayyaaèè..

9

Introduction

“Now Lord Brahmå is giving the transcendentalcommentary on that mantra. And somewhere else, all thedemigods headed by Lord Indra are leaping and bounding,singing, ‘Jaya Prabhu Gaurachandra, jaya Nityånanda—glory be to the Lord Gaurachandra, glory to çr^Nityånanda!’ All the birds, perched on the branches of thetrees, break out in song, ‘Gaura-Nitåi, Gaura-Nitåi!’ Thebees have become intoxicated drinking the nectar of theName of Gaura, and they are busily humming through thelength and breadth of the flower gardens. Intoxicated by theEcstasy of çr^ Gaurachandra, Mother Nature extends herbeauty all around. Lo! I never saw all these things in çr^Måyåpur by day! What is this?”

Then, remembering his Divine Master, he said, “My lord,I know well that you have given me your grace by extendingunto me a divine vision of Holy Måyåpur. From now on, Ishall adopt a method to come out into the world as a memberof the party of çr^ Gaurachandra. In this Holy Abode of çr^Nabadw^p I see that everyone wears Tulas^ beads aroundtheir necks, and they decorate their bodies with the signs oftilaka and the Holy Names. I also shall do this.”

Speaking in this way, Sannyås^ ëhåkura fell into semi-consciousness.

Shortly after, he awoke. Certainly he was awake, butthe beautiful divine vision was no longer visible. Falling to

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"The Supreme Person is Mahåprabhu; He aloneis the Source of our enlightenment. Only by Hisgrace can one attain immaculate peace. He isthe Supreme Being, the Invincible."

weeping, Sannyås^ ëhåkura said, “I am greatly fortunate. Ireceived the grace of çr^ Guru, and just for a moment I hada divine vision of çr^ Måyåpur Dhåm.”

The next day, Sannyås^ ëhåkura threw his måyåvåd^ san-nyåsa-daòàa into the river. He tied three strands of Tulas^beads around his neck and decorated his forehead with theVai£òava insignia of tilaka. He danced, chanting, “Hari! Hari!”

When the Vai£òavas of Godruma saw his new-borncountenance and charming new attire, they all offered himtheir obeisances, considering him to be most blessed.Sannyås^ ëhåkura felt somewhat bashful, and said, “Nodoubt I accepted the dress of a Vai£òava to become a fitrecipient of their mercy, but now I’m falling into anotherpredicament. Over and over I have heard this verse fromthe lotus mouth of çr^ Gurudeva:

ttùùòòåådd aappii ssuunn^̂cceennaa,, ttaarroorr aappii ssaahhii££òòuunnååaammåånniinnåå mmåånnaaddeennaa,, kk^̂rrttttaann^̂yyaaèè ssaaddaa hhaarriièè

(Chaitanya-caritåmùta, Antya 20.21)

“Now, what will be my fate if those very Vai£òavas thatI have accepted as my Gurus offer me their obeisances?”

Thinking in this way, he approached ParamahaìsaBåbåj^ and offered him his prostrate obeisances.

11

Introduction

"Knowing oneself to be lower than a blade ofgrass, being more tolerant than a tree, divest-ing oneself of all pride, and offering duerespect to others—one should chant the HolyName constantly."

Seated beneath the roof of Mådhav^ vines, Båbåj^Mahåßaya was taking the Holy Name. Seeing the complete-ly transformed appearance of Sannyås^ ëhåkura, and seeingthat his heart had bloomed in love for the Name, Båbåj^Mahåßaya embraced his disciple, bathing him with histears. He said, “O Vai£òava Dåsa, today my ambitions arefulfilled by touching your auspicious form.”

By these words alone, Sannyås^ ëhåkura’s previousname vanished. He now became known as ‘Vai£òava Dåsa.’He had now attained something very special, a new lease oflife. His dress of a måyåvåd^ ascetic, his haughty name andtitles of that sannyåsa order, and his condescending ego-tism—all these things had vanished.

In the afternoon many Vai£òavas of çr^ Godruma andçr^ Madhyadw^p visited çr^ Pradyumna Kuñja to offer theirrespects and meet with Paramahaìsa Båbåj^ Mahåßaya. Allwere seated around him, chanting the Holy Name on theirTulas^ beads. Some shed tears, crying, “Hå Gauråíga,Nityånanda,” or, “Hå S^tånåtha,” or, “He jaya Sac^nan-dana.” The Vai£òavas discussed spiritual matters amongstone another. The visiting Vai£òavas circumambulated theHoly Tulas^ tree, and began to offer their prostrate obei-sances to the resident Vai£òavas. Just then Vai£òava Dåsaalso circumambulated çr^ Vùndådev^, and threw himselfinto the dust before the feet of the Vai£òavas. Hearing thedevotees’ remarks, some of the highly respected, elevatedVai£òavas exclaimed, “He can’t be the same Sannyås^ëhåkura—what an amazing transformation!”

Vai£òava Dåsa rolled on the ground before them.Imploringly, he began to speak, “Today, my life’s mission is

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12

fulfilled. I have attained the dust of the feet of theVai£òavas. By the mercy of çr^ Gurudeva, I have learnedwell that there is no refuge for the soul other than the dustof the feet of the Vai£òavas. The foot-dust of the Vai£òava,the nectarean water that washed the feet of the Vai£òava,and the remnants of food left by the Vai£òava—these threeare the medicine for the disease of mundanity, and they arethe healthy diet for those afflicted with this disease. Notonly do they cure the disease, but they bestow the highestecstasy upon the healthy souls.

“O Vai£òavas, please don’t think I am flaunting myscholarship. These days, my heart has become purged ofegotism. I was born in a bråhmaòa family, I studied all theScriptures, and I entered into the fourth order, the life ofasceticism. Thus, the inflation of my ego has known nobounds. But since the day I became attracted to the princi-ples of the Vai£òavas, a seed of humility was planted with-in my heart. By the mercy of you all, I have gradually castoff the pride of my birth, the megalomania of my scholar-ship, and the grandeur of my ascetic status. Now, I find thatI am a helpless, wretched soul. Other than the shelter of thelotus feet of the Vai£òavas, I have no refuge whatsoever.Brahmanism, scholarship, and sannyåsa—these things werethe cause of my downfall. Now I have openly confessedeverything at your lotus feet; please utilise your servitor asyou deem proper.”

13

Introduction

An excerpt from çr^ Daßa-m¨lacomposed by çr^la Bhaktivinoda ëhåkura[Translated by çr^påd B.A. Sågar Mahåråj]

yyaaddåå bbhhrrååmmaaìì bbhhrrååmmaaìì hhaarrii--rraassaa--ggaallaadd--vvaaii££òòaavvaajjaannaaììkkaaddååcciitt ssaaììppaaßßyyaaììss ttaadd--aannuuggaammaannee ssyyåådd rruuccii--yyuuttaaèè

ttaaddåå kkùù££òòååvvùùttttyyåå ttyyaajjaattii ßßaannaakkaaiirr mmååyyiikkaa--ddaaßßååììssvvaarr¨̈ppaaìì vviibbhhrrååòòoo vviimmaallaa--rraassaa--bbhhooggaaìì ssaa kkuurraattee [[88]]

After wandering throughout the higher andlower species of life, when he is blessed with aholy glimpse of a Vai£òava whose heart is meltedin the joy of love for the Supreme Lord Hari, theattraction to live the life of following in the wakeof the Vai£òava is born for the conditioned soul.Continuously chanting the Holy Name and Gloriesof Lord Kù£òa, his life of illusory existence is grad-ually dispelled. He soon attains to his own intrin-sic form and becomes eligible to revel in the joy ofthe unadulterated Service of çr^ Kù£òa.

•o•o•o•o•

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Chapter One

Devotees’ PilgrimageDDeevvootteeee:: Please tell us something about çr^ Nabadw^pDhåm Parikramå (circumambulation).ççrr^̂llaa GGuurruu MMaahhåårrååjj ((ççrr^̂llaa BBhhaakkttii RRaakk££aakk ççrr^̂ddhhaarr DDeevv--GGoosswwååmm^̂ MMaahhåårrååjj)):: We should try to become moreacquainted with the realistic view of Nabadw^p. There are somany divisions in this Nabadw^p Dhåm: mainly nine. It ismentioned that they represent the nine sections of devotion:

ßßrraavvaaòòaaìì kk^̂rrttaannaaìì vvii££òòooèè ssmmaarraaòòaaìì ppååddaa--sseevvaannaammaarrccccaannaaìì vvaannddaannaaìì ddååssyyaaìì ssaakkhhyyaamm ååttmmaa--nniivveeddaannaamm

S^mantadw^p represents ßravaòa-bhakti, hearing aboutKù£òa. Chanting about Kù£òa, k^rttan, is in Godrumadw^p;remembering the Lord, smaraòam, is in Madhyadw^p; serv-ing the Lord’s feet, påda-sevanam, is here in Koladw^p; wor-shipping with ghee lamp, etc., arccanam, is in ûtudw^p;offering prayers, vandanam, is in Jahn¨dw^p; renderingservice as a servant, dåsyam, is in Modadrumadw^p; render-ing service to the Lord in the relationship of a best friend,sakhyam, is in Rudradw^p; and full self-surrender, åtma-nivedanam, is represented in çr^ Antardw^p, Måyåpur. Theyhave connection with these nine main types of devotionalconceptions respectively. When travelling to these placeswe are reminded by the incidents connected with them howsuch representation comes from each place. All of themtaken together promote our understanding as to what isdevotion proper.

15

All glories to çr^ Guru and Gauråíga

Ätma-nivedanam, full self-surrender, is the basis of all.After åtma-nivedanam the plane of life will be categoricallychanged. After surrendering to the central direction, what-ever will be done by us will come to have recognition asdevotion. That is devotion. Ätma-nivedanam is selflessnessplus self-surrendering. Self-surrendering presupposes self-lessness. Selfish actions come to an end and selflessness isalso crossed, and then self-surrendered life begins—andthat is devotion proper.

The life of a devotee has no individual or provincialinterest. He works only for the universal interest of theWhole Absolute. Devotees are soldiers of that plane.Whatever they may do, the suggestion and inspirationcomes from the centre, the Absolute Good. Though appar-ently they seem to be members of this plane of quarrel, intheir heart their connection is with the Absolute Good;therefore their colour has completely changed. The valu-ation of the devotees’ movements has completely changedalthough apparently they seem to be doing everythingalmost in a similar way to the mundane persons. Mundanepersons eat, and the devotees also appear to eat, but actual-ly they are not eating: they are rendering service to the rem-nants sent by the Lord. In this way they are going on.

ttvvaayyooppaabbhhuukkttaa--ssrraagg--ggaannddhhaa--,, vvååssoo ’’llaaííkkåårraa--ccaarrcccciittååèèuuccccii££ééaa--bbhhoojjiinnoo ddååssååss,, ttaavvaa mmååyyååìì jjaayyeemmaa hhii

Uddhava says in çr^mad-Bhågavatam, “We shall con-quer the whole of the deluding energy (Måyå) by only onething. And what is that? We shall accept everything withthe spirit of service. Whatever You, O Lord, send to us, You

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16

have already taken and enjoyed, and we shall serve thoseremnants and thereby the whole of the deluding energy willbe devastated.”

One of my learned professor Godbrothers was chal-lenged by his younger brother who was perhaps a gradu-ate, “What do you do there in the Maéh? What we do, youalso do there.”

The professor replied, “No, no, you do not do what wedo in the Maéh.”

“You do not eat?”“No, we do not eat.”“Then what do you do? With my own eyes I have seen

you eating.”“No, we don’t eat. We don’t eat like you: we don’t put

solid things into our stomachs like you. We render serviceto Mahåprasådam. What we do is beyond your understand-ing. We don’t eat like you. We have no spirit of consump-tion. We don’t consume anything, but we honour the rem-nants of the Lord.”

Such will be the difference between all the activities ofthe true Vai£òavas and the worldly men. Apparently theVai£òavas seem to do the same things as others are doing:walking, sleeping, eating, engaging others in activities, earn-ing money, spending, and so many apparently similar things;but the standpoint is totally different. It is connected with thecentre. They abide by the direction of the central movementwhereas the worldly men are guided by their provincial, localinterest. The difference is that one is guided by the local, andthe other by the Absolute, and that difference is very, verygreat. The Vai£òavas are on the other side of selflessness, the

17

Devotees' Pilgrimage

other side of renounced life. Between the worldly men andthe Vai£òavas is the realm of complete renunciation. One ison one side, the other is on the other side.

What proper devotion is, must be realised. Generally, itmay not be understood by the apparent movement of thedevotees, but it is to be realised by the question of adjustingthe angle of vision. The angle of vision is to be changed.

There are so many incidents, stories, and sceneries con-nected with çr^ Nabadw^p Dhåm Parikramå, but all aremeaning to help us in our life of absolute adjustment. If onecan catch that, then by his parikramå through different holyplaces and his hearing about local ‘historical’ incidents hewill receive eternal instructions in various conceptions ofdevotion. He will receive encouragement in this way.

It is not like the parikramå of the ordinary people in thegeneral Hindu section of society who also go out on pil-grimage. The general people come in contact with the holyplaces and they have some holy association, but their mainobject is to gain some unseen help in their present life. Theywant their desires of this present life to be satisfied by someinvisible help from the demigods. It is puòya-karmma—toacquire good merit to help success in their present lifeaccording to their conception. It is not çuddha-bhakti.

The objective of the Gauà^ya Maéh people is quite dif-ferent and it cannot be reckoned in any of the differentplanes the present educational section are hunting for. Thepresent-day scholars cannot even think that purely spirituallife is possible at all. They consider that spiritual life may beonly a concoction that others are suffering from. Accordingto the so-called scientific scholars, the spiritual searchers are

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fighting with their shadow, hunting after impossibility andimaginary things. They consider the devotees to be runningafter phantasmagoria and superstition.

yyåå nniißßåå ssaarrvvvvaa--bbhh¨̈ttåånnååìì,, ttaassyyååìì jjååggaarrttttii ssaaììyyaamm^̂yyaassyyååìì jjååggrraattii bbhh¨̈ttåånnii,, ssåå nniißßåå ppaaßßyyaattoo mmuunneeèè

(çr^mad Bhagavad-g^tå 2.69)

But on the other side, we think that in the name of con-crete reality they are running after phantasmagoria—just theopposite. They are running after the mortal achievements.They think immortality is not possible, and Socrates had topay a heavy price for expressing that the soul is immortal.At the cost of his life he announced that the soul is immor-tal. They objected, “No, nothing is immortal, therefore it isfoolish to neglect the mortal pleasures, so let us enjoy what-ever there may be.” That was their viewpoint.

The normal viewpoint is that we want to be wakeful in that plane of life which is darkness to them. The basis is that the soul is immortal and there is an immortal world—it isnot only immortal but it is nectarean reality. çùnvantu vißveamùtasya puttråè: “O you sons of nectar, be mindful. You areeternal and you are children of that soil. Why do you sufferso much. You have become victims of mortality but reallyyou are not so. You have an inconceivably higher prospectof life. Come back. Come back to your own plane. Comeback home.” That is the general call of the Upani£ads, themost ancient revealed Scripture.

The attempt of the followers of çr^ ChaitanyaMahåprabhu does not only call for theistic life, but it callsfor theism in its full-fledged condition: that is a family life

19

Devotees' Pilgrimage

with God—family life with the Absolute Beauty andCharm. “Your place is just on the lap of the affectionatefather, or, just on the lap of the beloved consort.”

“Do or die” is the slogan of Mahåprabhu’s followers.Let us try. Let us strive our utmost to achieve what is ourown real prospect. No compromise. There must be no com-promise along the way, but we must fight to the finish andwe must be prepared for that. Our Guru Mahåråj,Prabhupåd çr^la Bhakti Siddhånta Saraswat^ ëhåkura, wasthe Äcåryya of the whole Gauà^ya Maéh and he was of suchnature. He was not haphazard or prepared to make anycompromise—nothing of the kind.

Prabhupåd çr^la Bhakti Siddhånta Saraswat^ ëhåkurahad to begin his fight almost single-handedly against thewhole of the world—against all the different stages of cul-ture ever known to the world. His only support was çr^mad-Bhågavatam and çr^man Mahåprabhu. He proceeded with‘heart within and God overhead.’ On his head wasMahåprabhu and Bhågavatam. He stood alone to fight outTheir cause. Not only did he want to fight in Bengal, theprovince of Mahåprabhu, and not only in India, but hewanted to fight outside as well.

He wanted to attack the highest position of the pres-ent civilisation—the Western world, the scientific civilisa-tion. They are so proud with their present achievements,but çr^la Saraswat^ ëhåkura Prabhupåd wanted to breakdown the whole structure of the present false civilisation.He wanted to demolish it and construct a divine templeover the ruins. He wanted to construct a temple of Godover the mundane world. He wanted to present not any

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half-truth, but the fullest: in his words, “full-fledged the-ism” in accordance with çr^mad-Bhågavatam. We are not tostop halfway or be satisfied with partial progress, but weare to only engage in wholesale dealings, and that is givenby çr^mad-Bhågavatam.

aavviissmmùùttiièè kkùù££òòaa--ppaaddåårraavviinnddaayyooèè

The conception of theism follows these lines. It is con-tinual existence under the holy protection of the DivineFeet of Kù£òa: to maintain one’s life of continuous engage-ment with all sorts of activities, while thinking, “Theguide is upon my head. The Divine Feet of Kù£òa are uponmy head.” With this attitude we can easily remove what isforeign within us in no time at all. The continual remem-brance of Kù£òa’s Lotus Feet, of Kù£òa’s connection, will inno time disperse all the difficulties along the way, as wellas all meanness and all that is not dignified. Our çr^laGuru Mahåråj said, “The Gauà^ya Maéh stands for thedignity of the human race.” We are to understand thatslavery to Kù£òa is a most dignified position. And every-thing against that ideal is meanness. The only standard oflife for a gentleman is to understand and accept the posi-tion of subordination to the Absolute Truth. To admitwhat is proper and real, and on that basis make one’s lifeadvanced, is not meanness. To understand one’s properposition and to understand one’s proper duty and dis-charge it—that is a gentleman’s life; to accept what istruth. What is considered to be meanness will be removedvery soon. And what is really for our welfare and benefi-cial to us, that will increase.

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Devotees' Pilgrimage

You are at present in an adulterated conception of yourown life. The mind, intelligence and exploiting energies ofdifferent kinds are all adulteration. So from your existencewill be eliminated all kinds of adulteration. It will be puri-fied and your real self within will come out in its pristineglory, and you will find you have a happy devotional con-nection with the Supersoul, the Super-knowledge. You willcome across knowledge proper—a clear, personal type ofknowledge—with its paraphernalia and systematic exis-tence.

Whatever you are attracted to at present in this mun-dane plane will be transferred. Affection proper will be dis-covered. At present your affection, attraction, and love aremisdirected, but they will find their proper place and posi-tion. The special characteristic is that you will have a realplace and position where these faculties of affection andattraction will find a special support, a proper place towhich they will be directed. This is devotion.

•o•o•o•o•

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Searching Life's Secret

We must have eagerness to mix with sådhus of the high-er type and avoid liking the company of the ordinary public.If we allow ourselves to mix with the ordinary public in thename of preaching or collection or any other thing, that willbe detrimental to our cause.

vvååccoo vveeggaaìì mmaannaassaaèè kkrrooddhhaa--vveeggaaììjjiihhvvåå--vveeggaamm uuddaarrooppaasstthhaa--vveeggaamm

eettåånn vveeggåånn yyoo vvii££aahheettaa ddhh^̂rraaèèssaarrvvvvååmm aapp^̂mmååìì ppùùtthhiivv^̂ìì ssaa ßßii££yyåått

(Upadeßåmùtam 1)

Inspired by the advice of çr^man Mahåprabhu, çr^laR¨pa Goswåm^ put His advice into this poetic language.

Våco vegam—one should not be habituated to speakmuch; to speak always, whether good or bad, without dis-crimination. Also, manasaè, the raw mental flow is to becontrolled. The mind generally thinks about war, aboutastonishing scientific research, about making money fever-ishly, and so on. People who are greedy always try to keepcompany with millionaires, but the mind must not beallowed to run after such things. Those who are full of lustare always searching for beautiful women. Such is theircampaign. And those that have controlled their senses are always searching for different conceptions of Nåråyaòa. So the ordinary flow of the mind towards exploitation,towards tempting things, must be checked. We are not to

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Chapter Two

allow the flow of our mind to go this side, that side andevery side.

Krodha-vegam. Sometimes anger may come, but it createsdisaster. It is inevitable that there will be a reaction to anger,therefore we shall try to check that type of flow of the mindtowards anger. But still, we must try to utilise for the Serviceof Kù£òa all of whatever we still have left of these things.

Kåma kù£òa-kårmmåpaòe krodha bhakta-dve£i-jane.Speculation, planning, etc. may be utilised in the service ofKù£òa. We shall try to utilise any anger within us by defend-ing the devotees, and in this way in no time we shall getrelief from anger. The free-flow of the mind may be directedand utilised in sådhu-saíge harikathå. Prajalpa is unnecces-sary discussion about mundane affairs. Also we should notbe eager to have the company of any person without firstconsidering whether his association will be good.

Jihvå-vega means our attraction to a particular taste.Some may have a particular attraction to the pungent, someto the bitter, some to the sweet, some to the acidic, etc. Weshould try to avoid the hankering of the tongue to taste par-ticular things. How? The process is that while taking any-thing I am to consider how nicely the sådhu, the Guru, or theLord has first tasted it. The material things should be sub-servient and our attention should be directed towards thesubjective feeling of how the higher have tasted it. This isthe clue to how to get free from the material taste.

Mahåprabhu tried to avoid sweet things; “I am a sannyås^,so I must keep the ideal. If I take the good things then all willfollow that example and it will be detrimental to them.”

Then Swar¨pa Dåmodara said, “That is the negative

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24

side, but the positive side is that one should take Prasådam.A person must have the experience of how Jagannåth hastasted the preparations.” From the objective world we are togo to the subjective. All feelings should be collected andapplied towards the higher plane, and they must be with-drawn from the lower plane.

Udara-vega. “I have not taken much food. My bellyseems to be vacant, I shall take more.” Such tendency totake more and more is called udara-vega.

Jihvå-vega is for the taste, the quality, and udara-vega isfor the quantity. And upastha-vega is the tendency or urge togain pleasure from the company of women. We are instruct-ed that these three are in one line and they help each other:jihvå-vega, udara-vega and upastha-vega. We must be verycareful to get rid of them. They cause so much disaster inone’s life. They spoil so many lives. We must be careful inour dealings with them.

“Etån vegån yo vi£aheta dh^raè, sarvvåm ap^måì pùthiv^ìsa ßi£yåt. One who can control all of these difficulties is a realGoswåm^, and he can control the whole of the world. He iseligible to make the population of the whole world into hisdisciples. Any number of disciples cannot make him devi-ate from his standpoint.” These have been given as the cau-tionary points for the sådhus who come under the flag of çr^Chaitanyadeva.

But how can we become intimate with a sådhu?

ddaaddååttii pprraattiiggùùhhnnååttii,, gguuhhyyaamm ååkkhhyyååttii ppùùcccchhaattiibbhhuuííkkttee bbhhoojjaayyaattee ccaaiivvaa,, ££aaàà--vviiddhhaaìì pprr^̂ttii--llaakk££aaòòaamm

(çr^ Upadeßåmùtam, 4)

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Searching Life's Secrets

We can increase our attraction and love for a sådhu bygiving him raw items and by accepting his Prasådam—togive and to take. To give items to be utilised by him, and toaccept whatever is necessary for ourselves, but nothing new.

We won’t try to take anything new, but we will wishonly for something which has been used by the Guru andVai£òavas, whether it be a garland, clothes, decorations, orwhatever. We shall try to live by the remnants of theVai£òavas. We shall present new things to the sådhus, andwe shall try to live by their remnants.

Guhyam åkhyåti—I should reveal my innermost feelingsto the sådhu: “From my innermost heart I feel these many par-ticular things within me. Are these feelings good or bad? Andif bad, what is the remedy?” We shall place our inner heartbefore him so he may examine and proceed accordingly.

Pùcchati—we shall enquire from the sådhu, “What is thesecret of your holy life? Please tell me and I shall try to fol-low that example in order to get out of my present circum-stances. In your case how did you gain relief?” We shall tryto collect the secrets of success of life from a sådhu. Bhuíktebhojayate caiva—we shall feed him, and accept his Prasådam.

If we follow the above guidelines we shall come closerto a person. If we deal in these ways with a bad man weshall become bad, and with a good man we shall becomegood. There are two types of water: filtered and filthy. Filthywater can be purified. The higher sådhus can take evilthoughts from others without becoming contaminated. Intheir hearts resides Govinda. Govinda is infinite and He canconsume any quantity of filthy things, therefore their heartscannot be contaminated.

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yyåårree ddeekkhhaa,, ttåårree kkaahhaa ‘‘kkùù££òòaa’’--uuppaaddeeßßaaååmmåårraa ååjjññååyyaa gguurruu hhaaññåå ttåårraa’’ eeii ddeeßßaa

(Chaitanya-caritåmùta, Madhya 7.128)

“Whoever you find, talk with him about Kù£òa only.”This should be our motto. One who follows this is a real fol-lower of Mahåprabhu—not of Kù£òa. Kù£òa is almost con-fined within His own circle but when He comes asMahåprabhu His main interest is to open the way to Hisdomain. “Go on distributing. At first distribute My soundaspect. It is the most spacious, subtle and effective.Gradually you will find everything there. The first connec-tion is with My sound aspect.”

His sound aspect is all-embracing. From far away it canconnect, and then the Figure, then Colour, then Quality,then His Associates, and then His Pastimes. At that time thedevotee becomes attached with some particular duty bywhich he joins the L^lå of the Lord.

•o•o•o•o•

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Searching Life's Secrets

Recognising DivinityDDeevvootteeee:: When my D^k£å-gurudeva was present he gave mespiritual instructions, therefore he was also my çik£å-guru.After his departure I receive guidance from his books andtapes as well as his general instructions. Is he still consid-ered to be my çik£å-guru? Are his books and recordings nowmy çik£å-guru?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: Of course, but in a passive way.Generally the Caittya-guru’s function is better there. If youfail to understand a particular passage, then you cannothave progress. Passively it is represented to you, but youhave to extract the real purpose; and another Vai£òava maysee something more there. Therefore it has been said, ‘Jåhobhågavata paàa vai£òavera sthåne.’ If you want to read theBhågavatam you must go to a Vai£òava Äcåryya, a Vai£òavateacher, and read it under his guidance, otherwise you mayfail to understand the real standpoint. You must readVai£òava scripture with the help of the Vai£òava Äcåryya.The passive çik£å-guru may help to remind you, but if youfail to understand, the book will not come to remove yourmisconception. But the living çik£å-guru, the sådhu, willpoint out and explain the misunderstandings. Sådhu andßåstra are both necessary, but the sådhu is principal. In theabsence of the living Scripture—the sådhu—the passivescripture—the ßåstra—is there to give us help.

DDeevvootteeee:: Is the Caittya-guru passive?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: It is not passive but it is somewhat

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Chapter Three

vague within us and we may not always be able to detect itsadvices. It is difficult to understand its advice.

DDeevvootteeee:: Can the Caittya-guru be a manifestation of ourGurudeva and of Kù£òa also?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: Yes. When we internally ask some-thing while standing before our Gurudeva, “Please adviseme in this particular position. What am I to do?” Then wemay feel something: “My Gurudeva is giving this sugges-tion.” If we are pure then we shall be able to catch the realsolution from him.

While reading Bhagavad-g^tå we may also ask Kù£òa,“What is the real meaning of Your speech? Please allow meto understand.” According to our position we will be able tounderstand if Kù£òa suggests, “This is the purpose of Myspeech:…” But it is vague and depends upon one’s capaci-ty of realisation.

DDeevvootteeee:: Many of us did not get to see or speak with ourGurudeva much, so how is the Spiritual Master aware ofthe activities of his disciples? Also the Spiritual Master issometimes far away from the disciples, so how does hekeep connection with them?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: He can gain a general conception fromthe letters of the disciple, by his words and also from others.From one, two, or more sources he may conjecture as to theway the disciple is engaging as well as his current stage ofprogress. By the activities, expression, and aspiration of adisciple it is not too difficult to understand his general situ-ation and plane. So many tests exist.

Generally it is said that a man cannot be judged by his

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dress, but he can be judged by his words. But in devotionallife a person may even be judged by the nature of his dressas well as of course by his words, practices, attachment, etc.

If some dirt will accumulate and cause an interruptionin the running of a fine machine such as a computer, theexpert will be able to understand the nature of the defect.Similarly, the plane of a person can be known from thewords he speaks and the actions he performs. His earnest-ness and attraction for various particular stages of duty areamong the many symptoms by which a person’s positioncan be understood.

In general, some may tend towards renunciation, otherstowards exploitation, and some towards devotion. Amongstthe devotional section some may tend towards devotion tothe Deity, some to devotion to the Vai£òavas, some to devo-tion to the Guru. A devotee’s situation may be assessedaccording to where his intensity and eagerness lies. There aremany signs to indicate the different stages of devotees.

The position of a devotee can also be assessed accord-ing to the nature of his enquiry. What does he want toknow? In the ßåstra are listed different stages of enquiry andinstruction.

DDeevvootteeee:: After the disappearance of the Spiritual Master, isthe connection still maintained? Is the Spiritual Master stillaware of the disciple’s activities?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: Our attitude should be to consider thathe is seeing everything from above.

We cannot have full knowledge of our Gurudeva. Adevotee after fifteen years of continuous service as a san-

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nyås^ was told by our Guru Mahåråj, Prabhupåd çr^laBhakti Siddhånta Saraswat^ ëhåkura, “You have not seenme. You could not see or meet me.” By this example we canunderstand that it is very difficult for the disciples to knowin what plane the Gurudeva is staying.

He was one of the most popular sannyås^s amongstçr^la Prabhupåd’s disciples, but during çr^la Prabhupåd’slast days that sannyås^ took some independent action whichcaused this remark to come from our Guru Mahåråj, “Youcould not meet me; you could not see who I am.”

In other words we understood that Guru Mahåråj indi-cated, “You are trying to be a canvasser of the gùhasthas—not my servant. Some men and money are at your disposaland you think I want men and money and so you are sup-plying me with such things. You think that your property isyour men and money, and sometimes you give something tome by way of a bribe, and then you return to keeping yourestate. But I require that you be my man and that you willalways work cent-percent on my behalf, and never be influ-enced by the popular opinion of any charm of the materialworld. You are to be cent-percent my servant. Whatever youdo must be independent of any connection with the outsideworld. No outside connection is to influence you in anyway. You are to be always clear. You are to handle the world,but not establish any connection or affection in the world.Cent-percent, you are to be mine. That should be the atti-tude. You are to be my man and you are not to incur anyobligation to the external world. It is not that in the name ofdevotion you will come and plead on their behalf to me.You are to be always cent-percent mine, and in this way

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engage yourself with the outside world—whether withmen, money, fame, or anything else. This connection mustnot be slack.”

On the other hand Våsudeva Datta said to Mahåprabhuon behalf of the people at large, “Please accept them. I standas their guarantor. If you wish, you may send me to eternalhell, but please accept them.” But that mood is of anothertype. There is no lacking of faith in the centre; rather themost intense degree of faith in the centre is displayed by hiswords, although apparently he pleaded for the public at hisown risk.

DDeevvootteeee:: It is also said, cak£u-dåna dila yei, janme janme prab-hu sei—that he who gives me transcendental vision is mylord, birth after birth. So, is the connection with the SpiritualMaster actually eternal, birth after birth?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: Of course. But we must not identifyhim with the appearance we experience by our physicalsenses. The inner identification is necessary, and that visionwill increase according to our inner growth. Our vision willincrease and transform from pråkùta to apråkùta, from mate-rial to transcendental. As our vision changes, the way wesee Gurudeva will change accordingly. A man is generallyknown first by his external uniform, then by his body, thenby his mind, then by his intelligence. As much as our eyewill develop to see things rightly, what we see will changeits appearance.

Äcåryyaì måì vijån^yåt—the Lord says, “It is ultimate-ly I who am the Äcåryya. It is My function in different stagesand forms.” At the same time different Äcåryyas may simul-

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Recognising Divinity

taneously work together. They have their common groundin their çr^ Gurudeva, but, like so many branches of a tree,they differ in many ways. Still, the ideal is åcåryyaì måìvijån^yåt. The ideal is going from gross to subtle. Accordingto the depth of vision of the eye of the viewer some factorsare in common, some different.

Different depths of vision will disclose different reali-ties of the Äcåryya, and it will go in different Rasas [DivineRelationships] to the highest position by a gradual processof realisation. Otherwise it will be marttya-buddhi, a materi-al conception of the Divinity, and that is a crime; that isignorance. It is erroneous.

We are to withdraw ourselves from the snare of identi-fying reality with the physical form presented to our sens-es. The eye is a deceiver; it cannot see the proper form. Theear also deceives. The form of the Äcåryya is not indriya-gråhya, perceivable by the senses; it is indriyåt^ta, beyond theexperience of the senses. Because we are in such a low posi-tion we must gradually proceed to the inner world with thehelp of the figure we see before us. But so much importanceis given to seeing deeper. The Äcåryya sometimes wearswinter clothing and sometimes he wears summer clothing,but we are not to identify him with the dress even though itis also indispensibly connected with his body. Similarly theÄcåryya may show himself to have a young body but laterin life he shows an old body. Similarly in one birth he maycome in a particular body and another time he may come inanother body. The same Äcåryya may come differently atdifferent times. From the external we shall have to go to theinternal. This applies to ourselves also. If I lose this body of

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flesh and blood and have instead only a subtle body, then Ishall see the Guru in the form of his subtle body, not in theform of this physical type of body. The Devatås,Gandharvvas, and Siddhas also have their Gurus, but neitherthey nor their Äcåryyas have a material body. So we are toeliminate the external conception and enter within theinternal conception, and that will be all-important to a pro-gressive disciple. It does not mean that he will disregard thephysical form of Gurudeva, but he will look to the realimportance and real presence within.

We should worship the remnants of the Äcåryya—hiscoat, his shoes, his sandals, etc.—but that does not mean thatsuch things will be superior to his own body. Similarly, if weare eager to do some physical service to him but he does notwant that, then we should not do it. If I go to massage hisfeet but he says, “No, no. I do not want that,” then weshould refrain. His internal wish will be higher. In this waywe are to make progress from the gross to the subtle, but thatdoes not mean we should abhor all external things. Weshould respect them, but more importance should be giventowards the internal as the higher, deeper representation.Eho båhya, åge kaha åra. “This is superficial, go deeper.” Asmuch as we have deeper vision we shall go forward.

DDeevvootteeee:: In the case of Bilvamaígal ëhåkura, his Gurudevaspoke to him through the prostitute Cintåmaòi, andBilvamaígal recognised his Guru there.

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: But that does not mean he went back toCintåmaòi. He accepted Cintåmaòi as his first Guru.Through her advice he went to Somagiri and from there he

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Recognising Divinity

went to Vùndåvana, eliminating his earlier guide. He recog-nised that Cintåmaòi was his starting point but he did notgive so much respect that he stayed there and served her.Eho båhya, åge kaha åra. Progress means elimination.Progress presupposes some sort of elimination, somechange in conception, otherwise it is stagnant and static.

DDeevvootteeee:: Does that mean that in a devotee’s progress he dis-cards lower Rasas as he progresses from ßånta to dåsya tosakhya and so on?

ççrr^̂llaa GGuurruu MMaahhåårrååjj:: When his internal representation finds itsfull nature it will stay there. He will not make further progressto a higher Rasa because his final goal has been reached.

Gradation is everywhere. Similarly, there is classifica-tion in the energies: Goloka-ßakti, Vaikuòéha-ßakti, then çival-oka, Brahmaloka, Virajå; and then, here in the materialworld, there is classification—but according to grossness. Inthe mundane plane the classification is from gross to subtle.There is also classification and gradation within the natureof the j^vas. Some finish their progress in the dåsya relation-ship in Vaikuòéha. Some cross Vaikuòéha-dåsya and enterwithin the Dåsya of Kù£òaloka where there is Madhura-rasa-dåsya, Våtsalya-rasa-dåsya, general Dåsya, etc. There are infi-nite classifications. The soul is infinite and everything isinfinite. We are indicating such things from afar (dig-darßana) but everything is analysed in the infinite. Everypart of infinity is infinite, therefore we are repeatedly told,“Begin work. Begin service. There is no end of knowledge,and there is no end of enquiry, so begin service—Devotion.”Jñåne prayåsam udapåsya—enquiry is never to be finished. It

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is never satisfied. Praòipåta, paripraßna, sevayå. Praòipåta isfull confidence; paripraßna is honest enquiry; and sevå, serv-ice, is all-in-all. Without sevå you cannot claim to come intouch with the Infinite. You are to submit and serve, thenthe necessary direction will be revealed within you. Beginyour service. Wherever you are, it is a great blessing if youget the chance to begin your service. Through some agentsthat chance may come even in the tree and beast species.

Service is all-in-all. It is the concrete whole; anythingelse is just a partial representation. Without submission, noenquiry is possible. But enquiry is not the fulfilment.Fulfilment is to serve. That is the reality and that will fetchsomething in return for you.

Bhaktyå sañjåtayå bhaktyå. Bhakti, not jñåna or otherthings, will promote Bhakti. Jñåna cannot produce Bhakti,but Bhakti is independent in herself. Only Bhakti can pro-duce Bhakti, so jñåna is in the negative side. Bhakti is inde-pendent. Bhakti is absolute. It does not depend in any wayupon jñåna or karmma. Bhakti is born of Bhakti alone. Bhaktican produce Bhakti. Nothing else. Ahaituky apratihatå. It iscauseless. It cannot be produced by any other thing. Bhaktican extend herself. And apratihatå—no other wave canoppose the growth of Bhakti except for Vai£òava-aparådha,offence to the devotees of Vi£òu, Kù£òa. Vai£òava-aparådha isthe misconception of Bhakti, the misapplication of Bhakti.Jñåna and karmma cannot produce any effect on Bhaktibecause Bhakti is apratihatå, but anti-Bhakti is aparådha andwe must be careful there. Yadi vai£òava-aparådha uéhe håt^-måtå. In particular we shall be careful to try to save our-selves from Vai£òava-aparådha.

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Recognising Divinity

There is also gradation in Vai£òava-aparådha. If aVai£òava of a lower type is dissatisfied it will not havemuch effect, but when there are differences betweenVai£òavas it is necessary to see who will have the backingfrom the higher quarter. The central thought is to be con-sidered. With that consideration we are to approach.Ambar^£a Mahåråj was a devotee, also Durvåså Muni hadsome devotion, but we are to compare and see who willreceive the higher backing. Duryodhana was a devotee andArjjuna was also a devotee, but there was a clash betweenthem. Sometimes we see such things.

Bh^£ma is a devotee—he is one of the twelve devotion-al mahåjans—Arjjuna is also a devotee, but we are informedthat there was a clash between them. Sometimes the clash isostentatious and sometimes according to their circum-stances. But who shall we side with? When such a case isthere and cannot be avoided along the way, who we sidewith should be calculated in consultation with higher opin-ion. We must look for support from the higher office. It isliving, not a dead jumble of law.

It is not such an easy thing to commit Vai£òava-aparådha.It is aparådha if some offence is made to a Vai£òava, but if aclash comes with an anartha in a middle-class Vai£òava caus-ing him to become angry, that will not produce any offence.A cent-percent Vai£òava may have some anartha, and if someopposition comes to the anartha, he may be enraged. In sucha case it is not strictly the Vai£òava but his mind—the men-tal system of the Vai£òava and not his spiritual element. Itwill not be so much of an aparådha if the cause of his angerwas only that his material interest was disturbed.

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We can make so many calculations and assessments,but we also see in the Scripture: “Na hi kalyåòa-kùt kaßcid,durgatiì tåta gacchati—any person engaged in virtuousactions does not go down to hell or become ill-fated.” If oneis sincere and does not want to deceive himself, none candeceive him. We must be true to our clear spiritual con-science. We must be truthful to that in our quest, then theLord within will come to help us. He will always help thesincere souls. He is everywhere and He is the helper.

nnaa hhii kkaallyyååòòaa--kkùùtt kkaaßßcciidd,, dduurrggaattiiìì ttååttaa ggaacccchhaattii

I want the highest good, and the Highest Good will alsocorrespondingly come to my relief.

•o•o•o•o•

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Recognising Divinity

The Inner Domain

Conceptually Sanåtan Goswåm^ took Kù£òa toMathurå, and from there he took Him again back toVùndåvana. He did not allow Kù£òa to go out of Mathurå.We see this in his writings. But we see that R¨pa Goswåm^connected Vùndåvana-l^lå with Dvårakå-l^lå. He showed thateverything of Vùndåvana-l^lå was transferred to Dvårakå-l^låincluding even the Queens. When asked what the adjust-ment is, our çr^la Prabhupåd replied, “Why has this subjectmatter been termed as adhok£aja—beyond our under-standing? If it is possible to understand everything andkeep it within our fist, then it cannot be adhok£aja—acintyåèkhalu ye bhåvå, na tåìs tarkeòa yojayet.”

It is His sweet will. We must leave everything up to Hissweet will. If it is possible to capture all knowledge withinme, then His existence does not transcend mine. Therefore,jñåne prayåsam: don’t bother yourself uselessly to try toknow anything and everything about Him, but submit. Bysubmission you will come to understand by partial instal-ments according to your feeling of service necessity. You arefinite, so do not try to ‘devour’ the Infinite—that attempt isnot desirable. To want to devour the whole thing and put itin your belly is not only a waste of energy but it is detri-mental to your cause. By trying to do so means that evenunconsciously you consider it to be limited, otherwise howcan you be bold enough to try to know everything aboutHim—to want to know more and more, more and more?

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Chapter Four

This tendency proves that you want to finish all under-standing about Him. It may be possible to have some sort of‘complete’ knowledge of Måyå to a certain extent, but notAdhok£aja, Kù£òa, in any way. Such hankering for knowl-edge is a disqualification within you. By that path you can-not make any real progress. Yam evai£a vùnute tena labhyaè—it must come from the higher side. You can only try toencourage your negative side: “I am so low, I am so mean. Iam the most needy.” And that must be sincere—not a show.

Sincere progress rests on our realising that, “I am themost needy, the most wretched, the most mean.” This is theway we should try to cultivate. So jñåne prayåsam udapåsya.We are to hatefully banish such a tendency to ‘know’ Him.Namanta eva, j^vanti san-mukharitåì bhavad^ya-vårtåm—instead, I must try to catch whatever comes through themouth of the devotees, because by that way knowledgefrom the positive direction comes to me out of its ownaccord. I shall welcome and invite that. It is automaticallycoming. It is freely coming to me, and not that by labouringI shall try to know everything about Him. I will accept suchrevelation in whatever form it may come, and not that Ishall disturb Him with the demand, “You make it known to me what You are.”

Sthåne sthitåè—and it does not matter wherever one isplaced. One may even be a bird or beast, but that does notmatter. Hanumån is not in a human form, Garuàa also, butthey have much. Kù£òa indicates, “Really they have accessto enter into My Domain and within My heart. The real pathto Me is through Devotion, through service. Leaving thepath of service, those who are very eager to ‘know’ every-

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thing about Me, they labour with much pain to try to havesome conception and estimation about Me. But their pain istheir only reward. Pain is the only reward if one leaves thepath of service and wants to know Me. You have curiosity,but why? You are My servant, so don’t try to go to any otherside. Don’t be eager to know Me, to know who I am.Instead, try to fulfil Me. Really, you are to satisfy Me. I amÄnandam, ecstasy. That is My highest part, and you are tocome and add to that.”

You are to search for Kù£òa-santoßa, a way to satisfyHim, but without caring for that, you are using so muchenergy to try to satisfy your abstract knowledge, yourcuriosity. Therefore you are a self-deceiver.

ßßrreeyyaaèè--ssùùttiiìì bbhhaakkttiimm uuddaassyyaa ttee vviibbhhookklliißßyyaannttii yyee kkeevvaallaa--bbooddhhaa--llaabbddhhaayyee

ttee££ååmm aassaauu kklleeßßaallaa eevvaa ßßii££yyaatteennåånnyyaadd yyaatthhåå sstthh¨̈llaa--ttuu££ååvvaagghhååttiinnååmm

(çr^mad-Bhågavatam 2.4.16)

How? The example is given that if paddy is threshedthere will be rice, but if only the husk is threshed it islikened to the attempt for knowledge of Kù£òa. We wantrice, not the husk. To thresh the husk is mere fruitlesslabour. The pain of the endeavour is its only reward.Similarly, when the finite wants to know the Infinite, hislabour is wasted there. Kù£òa says, “Whatever you get, tryto use that in your duty to satisfy Me, Änandam.” That is thereal thing, the real taste.

There are four ßlokas in çr^mad-Bhågavatam condemningjñåna. Another is:

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The Inner Domain

nnaaii££kkaarrmmmmyyaamm aappyy aaccyyuuttaa--bbhhååvvaa--vvaarrjjjjiittaaììnnaa ßßoobbhhaattee jjññåånnaamm aallaaìì nniirraaññjjaannaamm

kkuuttaaèè ppuunnaaèè ßßaaßßvvaadd aabbhhaaddrraamm ^̂ßßvvaarreennaa ccåårrppiittaaìì kkaarrmmmmaa yyaadd aappyy aakkåårraaòòaamm

(çr^mad-Bhågavatam 1.5.12)

Nai£karmmaì paramaì siddhim. The idea that I shallhave to labour to live is very dishonourable. If I have to live,I must labour; that is very dishonourable. So the ancientscholars searched for a position where we can live withoutlabour, where without pain we can live easily. They starteda campaign to discover or invent such a position. Sometimesnai£karmma received much appreciation within the society.They want to be without labour troubles, and in this way thecapitalists use computers and so many machines in place ofso much man-labour. The man-labour has been so imperti-nent that the capitalists want to eliminate it.

The ancient scholars were sometimes very busy to dis-cover a social position for all the souls whereby they canlive without labour, without karmma: nai£karmma. Theycame to consider that self-satisfaction, åtmåråmatå, could beachieved by complete withdrawal. To back up this concep-tion they considered that Buddha and çaíkara came to giverelief by pointing out that there is a stage of samådhi such aswe feel in a sound sleep. They described that if we can reachthat plane of no labour we will still be able to live happilyand we will find no trouble there.

çukadeva Goswåm^ agreed, “Yes, nai£karmma is alsofound here.” But in çr^mad-Bhågavatam he gave a new formof nai£karmma: “You say that work is painful, work is dissi-

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44

pating. You say that labour is wasting energy. But now I amgoing to give you an ideal of life where there is no dissipa-tion. You will labour, but without dissipation of energy.”

How? “Yatra jñåna-viråga-bhakti-sahitaì nai£karmmyam

åvi£kùtaì—we have discovered, or invented, a new type ofnai£karmma: jñåna-viråga-bhakti.”

Jñåna and viråga took Buddha and çaíkara to samådhi,but the Bhågavata school says, “No, no. You must not be cap-tivated by that. It is not that at the cost of your own individ-ual prospect you are to purchase nai£karmma, the labourlesslife. In samådhi you will be nowhere, so it is suicide for who-ever will purchase that kind of nai£karmma in samådhi. Butwe are giving you painless labour, and that is the labour oflove in Råga-mårga. In çr^mad-Bhågavatam the åtmå (soul) isascertained as eternal, and in the eternal plane you can keepyour own individuality, and you will labour. But the åtmå isabove mortality, so there is no pain in such labour. At thesame time you can retain your own identity and position,and have a better form of life.”

Our çr^la Guru Mahåråj used to give an example. If acowshed catches on fire, the cows naturally become fearfuland run out, and, because of that experience, those cowsmay sometimes become afraid to see red clouds in the skyat dawn or dusk. Our Guru Mahåråj said that the Buddhistand çaíkarite schools have the type of fear which the cowshave upon seeing the red clouds. They think that afteremancipation any energising in spiritual life also producesthe pain of labour. But it is a labour of love, and that willgive nourishing ecstasy, ånandam. As much as you energise,

45

The Inner Domain

that degree of ånandam will come to you, and there is no dis-sipation of energy because it is the eternal plane; and you are also eternal. Everything being in the eternal plane, thereis no dissipation of energy and you can retain your individ-ual, pleasant, fruitful life. It is a life of fulfilment. It is a life ofprogress. You can have everything, but without the dissipa-tion of energy which you are so afraid of in this mortalworld. You can playfully live without any reaction whichleads towards death.

jjññåånnaa--vviirrååggaa--bbhhaakkttii--ssaahhiittaaìì nnaaii££kkaarrmmmmyyaamm ååvvii££kkùùttaaìì

Service to the Lord is not labour. It is a giver, a sustainer.It does not deplete vitality, but it sustains more and more. Itis life-giving. Pure service is life-giving, not life-taking; notvitality-killing, but vitality-supplying. It is opposite in theeternal plane, especially in the Goloka area where every-thing is a labour of love.

Without labour the residents of Goloka will think them-selves to be fasting, and when engaged in labour they willthink themselves to be well fed. Service is nourishing.Service is not depleting; it is not killing. Therefore ourattempt should not be so much for knowledge, for trying toknow everything, but it should be directed towards how wecan utilise ourselves in the highest function—service.

nnaaii££kkaarrmmmmyyaamm aappyy aaccyyuuttaa--bbhhååvvaa--vvaarrjjjjiittaaììnnaa ßßoobbhhaattee jjññåånnaamm aallaaìì nniirraaññjjaannaamm

kkuuttaaèè ppuunnaaèè ßßaaßßvvaadd aabbhhaaddrraamm ^̂ßßvvaarreennaa ccåårrppiittaaìì kkaarrmmmmaa yyaadd aappyy aakkåårraaòòaamm

(çr^mad-Bhågavatam 1.5.12)

Holy Engagement

46

Nai£karmma is much renowned and appreciated bymany scholars, but that nai£karmma, to say nothing of theproposal of the elevationists in the mundane world, has noplace at all in the Bhågavata school. Even nai£karmma, whichhas so much respect from the higher leaders such as Buddhaand çaíkara is discarded—scornfully thrown out.

Service, service, service. Don’t be afraid that service isdepleting energy. Service is life-giving. It is feeding youproperly. Service!

Die to live. You must have such courage to die forKù£òa and you will see everything come in glorious colour.So, engage in service; that is the main thing. To try to knowHim is futile. You cannot make Him an object of yourknowledge. He is Adhok£aja.

Why is there a difference between what SanåtanGoswåm^ and R¨pa Goswåm^ gave? They are one and thesame, so why is there a difference in what they presented?Our Guru Mahåråj said, “It is adhok£aja. Do not try to bringeverything within your understanding, for that will beMåyå.” It is to be revered by us. It is unknown and unknow-able. And faith will help you to ‘die’ for living.

•o•o•o•o•

47

The Inner Domain

The Greatest Benediction

Satyaì priya-hitaì ca yat. Speak the truth. Tell the truth,not lies, while at the same time be mindful not to be eagerto give delivery to unpleasant truth. That does not meanyou will speak lies because it is pleasing. We are to speakthe truth but with the condition that it must be pleasing,otherwise we should not say anything unnecessarily. Priyameans tasteful, pleasing. Truth may not necessarily be pleas-ing, so where does the element ‘pleasing’ have its standing?It is above truth. It is of the mercy character. Truth is some-thing like justice, but ‘pleasingness’ is in the category ofmercy—above justice. It is possible that there is somethingmore than truth. Sympathy, mercy, grace, love, charm, andbeauty are above naked truth. Without these qualities truthwill be just law, untasteful, and ultimately that will come tothe nondifferentiated Brahma conception.

L^lå means beautiful, life-giving, loving Pastimes.Without love, L^lå is useless, and that is Måyå. If we canhave the conception of mercy above justice, we can havesome positive conception of the ultimate reality. We willunderstand just how great a well-wisher He is. We are sin-ners, for whom Nityånanda Prabhu approaches from doorto door and appeals to His utmost, “Please accept the Truth.Truth is beautiful because of mercy.”

We may not deserve, but there is hope because there isa land of mercy. Crossing what we deserve, such things maycome to us. This is so greatly hopeful to the needy. This is

49

Chapter Five

Prema. Although Nityånanda Prabhu was opposed andmaltreated by Jagåi and Mådhåi, He nonetheless distrib-uted mercy to them. So of what magnitude is mercy!Nityånanda Prabhu approached them for their own welfarebut they opposed and injured Him. Still He persisted. Sohow hopeful is the existence of mercy! It is above truth. Thisis what is Love Divine. This is what is sundaram. This is whatis charm, fascination and attraction from the AbsoluteRealm. It is continuous and automatic, and this is the primething at the root of everything. Goodwill. Goodwill is at thebasis of everything.

Mercy and grace are present in different forms. Before taking sannyåsa Mahåprabhu drew together all

His near and dear and spoke with them. During wartimethere is a state of emergency, and similarly Mahåprabhu’sadvice came with the mood of urgency: “Always think ofKù£òa. Whether you are eating, sleeping, or awake; day andnight always think of Kù£òa. You are in danger. You are in asituation of emergency where at any moment death can takeyou away from your present position. So consider it as anemergency and go on with cultivating Kù£òa consciousness,Kù£òånuß^lana. By hook or by crook try to stay afloat upon thisKù£òa consciousness—continuous Kù£òa consciousness.”

It is not just a case of going to church once a week, orpraying five times a day, or thinking of God at least threetimes in a day, but you are to remember and serve Kù£òaalways.

When Mahåprabhu went on His preaching tour toSouth India, He similarly instructed:

Holy Engagement

50

yyåårree ddeekkhhaa,, ttåårree kkaahhaa ‘‘kkùù££òòaa’’--uuppaaddeeßßaaååmmåårraa ååjjññååyyaa gguurruu hhaaññåå ttåårraa’’ eeii ddeeßßaa

(Chaitanya-caritåmùta, Madhya 7.128)

“Whoever you meet, speak to them about Kù£òa. Thisis My request and order to you all. Save the many sufferingsouls because they are in danger. Help them because theyare drowning in ignorance and illusion. Try as much as youcan to rescue them from this drowning position. Rescue thedrowning. Take the risk, jump into the ocean and bring outthose who are drowning in ignorance and illusion. Try todrag them from darkness to light.”

If there is a fire and intimation is received by the firebrigade, it will be mockery if they refer it to the headquar-ters, wait for an order from there, and only then go to extin-guish the fire. Mahåprabhu said, “Ämåra åjñåya guru hañåtåra’ ei deßa: I am distributing the relief work for all who aredrowning in the ocean of Måyå. Go on with this reliefwork.”

While in the Madras branch of the Gauà^ya Maéh I wentto see the Education Minister for a recommendation letter tohelp our preaching in the area under his jurisdiction. He saidto me, “Swåm^j^, they are all Tamil speaking. They do notknow English or your Bengali or Sanskrit, therefore first youlearn Tamil and then you can go there to preach.”

I replied, “Suppose I am going along the road in theTamil countryside and I find a boy drowning in a pond,should I go to learn Tamil and then communicate with thepeople? Or should I try my best by means of gestures andpostures to alert the people to rescue that drowning boy?”

51

The Greatest Benediction

The education minister said, “You are so extreme?”“Yes. We see such urgency. It is an emergency that some-

how Kù£òa consciousness must be injected through somemediator, whether he be English-speaking, Hindi-speakingor whatever. Some impression must be given everywhere.”

Mahåprabhu issued an order, “Yåre dekha, tåre kaha‘kù£òa’-upadeßa. It is an emergency. Whoever you find, talkabout Kù£òa. Don’t wait for any certificate from the author-ity. I am issuing a general certificate, a letter of authority toyou all.”

•o•o•o•o•

Holy Engagement

52

Holiest Engagement

“At least you are My intimate friend, so I won’t deceive you. You can believe Me. I promise.” How shamelesslyKù£òa expressed Himself! He has come so intensely to pleadfor Himself, for our benefit. A record is kept in çr^madBhagavad-g^tå for our guidance.

Even more than that, Kù£òa Himself came asMahåprabhu in order to preach for Himself. He came as Hisown canvasser with a group and brought çr^mat^ Rådhåråò^along with Him: “If necessary I shall show how charming aposition you can have in Devotional Service. I shall showyou how service can be so beautiful and dignified. Comealong with Me.”

Baladeva came as Nityånanda to canvass. Kù£òa andBalaråma came to canvass for Themselves as Mahåprabhuand Nityånanda. Vùndåvana came to canvass for itself asNabadw^p.

We are more indebted to the canvasser than the actualparty. We are connected more intimately and we are thank-ful to the canvasser first, especially when the Lord Himselfhas come to canvass. How beautiful, how magnanimous,how sacrificing! What sort of Love Divine is found there!

•o•

We came to seek something good, and Mahåprabhuproposed the direction. I became somewhat charmed there,and felt, “Yes, this is very charming, very beautiful, and

53

Epilogue

very capturing.” Then I searched for one who could distrib-ute such things of satisfaction to my inner heart, and some-how I found my Master. He is canvassing exclusively forMahåprabhu, and very strongly—surcharged with infiniteenergy to work on account of çr^ Gauråíga. With suchintensity was that great dynamo! Then I accepted him andtried to offer myself to be taken within his shelter. I led mylife following his order as much as I could, and now also Ifind that I am still under his shelter and doing some sort ofduty as asked and ordered by him. In this way I am passingmy days trying to have the core of his advice from the dif-ferent Scriptures such as the çr^mad Bhagavad-g^tå andçr^mad-Bhågavatam, and trying to find the culmination ofwhat Mahåprabhu and our Gurudeva expressed. Withdeeper and deeper thinking, I gradually received some sat-isfaction. If I were to not say that I am getting satisfactionthen I would be doing some injustice to Gurudeva and hisassociates. No other ideas or proposals can draw my atten-tion. Rather, I am gaining firmer faith day by day in theteachings of Mahåprabhu, Vyåsadeva, the Vraja-l^lå, etc.Though Their Nature is infinite, I find Their position isbecoming stronger within me, and I must be satisfied withwhat little I can get. At the same time I feel in my good faiththat this sort of life must be extended to others also. Thus Iam passing my days.

By distributing Mahåprabhu’s message we are notgoing out to do anything bad, but according to our concep-tion we are trying to do the holiest thing. Our purpose is ofthe holiest type ever possible to conceive, so we must goforward with this programme to do good for others, the

Holy Engagement

54

best for others, and at the same time to get it for ourselves.There can be no engagement more holy than this in theworld. It is the holiest engagement and has the blessings ofthe Lords Nityånanda and çr^ Gauråíga. It is duty to Them.It is Their department.

Preaching is the special department of çr^ Gauråíga andNityånanda Prabhu. Nabadw^p Dhåm is the place of Theirblessings. Our prayer to Them is that, absolving us of alloffences, They may utilise us. Here in Koladw^p, Nabadw^p,at the place of forgiveness of all offences, aparådha-bhañjan-påé, we are praying that They may forgive us for all our pre-vious offences and engage us in Their service to spreadKù£òa consciousness together with Gauråíga consciousness

. •o•o•o•o• o

ßßrr^̂mmaacc--ccaaiittaannyyaa--ssåårraassvvaattaa--mmaaééhhaavvaarraa--uuddgg^̂ttaa--kk^̂rrttiirr jjaayyaa--ßßrr^̂ììbbiibbhhrraatt ssaammbbhhååttii ggaaííggåå--ttaaééaa--nniikkaaééaa--nnaavvaaddvv^̂ppaa--kkoollååddrrii--rrååjjeeyyaattrraa ßßrr^̂--ggaauurraa--ssåårraassvvaattaa--mmaattaa--nniirraattåå--ggaauurraa--ggååtthhåå ggùùòòaannttiißßrr^̂mmaadd--rr¨̈ppåånnuuggaa ßßrr^̂--kkùùttaammaattii--gguurruu--ggaauurrååííggaa--rrååddhhåå--jjiittååßßåå

“On the banks of the Ganges in Koladw^p, Nabadw^p,

çr^ Chaitanya Såraswat Maéh stands resplendent. The flag flies high, singing its glories around the world. There, the residents chant the glories of Lord Gauråíga

and aspire to serve çr^ çr^ Rådhå-Govinda in the line of çr^ R¨pa.”

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Holiest Engagement

Sri Rupa Manjari Pada

Composed by çr^la Narottama ëhåkura

With commentary by çr^la Guru Mahåråj (çr^la Bhakti Rak£ak çr^dhar Dev-Goswåm^ Mahåråj)

ççrr^̂ RR¨̈ppaa MMaaññjjaarr^̂ PPaaddaaßßrrii--rr¨̈ppaa--mmaaññjjaarr^̂--ppaaddaa,, sseeii mmoorraa ssaammppaaddaa,,

sseeii mmoorraa bbhhaajjaannaa--pp¨̈jjaannaasseeii mmoorraa pprrååòòaa--ddhhaannaa,, sseeii mmoorraa ååbbhhaarraaòòaa,,

sseeii mmoorraa jj^̂vvaanneerraa jj^̂vvaannaa

sseeii mmoorraa rraassaa--nniiddhhii,, sseeii mmoorraa vvååññcchhåå--ssiiddddhhii,,sseeii mmoorraa vveeddeerraa ddhhaarraammaa

sseeii vvrraattaa,, sseeii ttaappaa,, sseeii mmoorraa mmaannttrraa--jjaappaa,,sseeii mmoorraa ddhhaarraammaa--kkaarraammaa

aannuukk¨̈llaa hhaa’’bbee vviiddddhhii,, ssee--ppaaddee hhaa’’bbee ssiiddddhhii,,nniirraakkhhiibboo ee dduuii nnaayyaannee

ssee rr¨̈ppaa--mmååddhhuurr^̂--rrååßßii,, pprrååòòaa--kkuuvvaallaayyaa--ßßaaßß^̂,,pprraapphhuulllliittaa hhaabbee nniißßii--ddiinnee

ttuuwwåå aaddaarrßßaannaa--aahhii,, ggaarraallee jjåårraalloo ddeehh^̂,,cciirroo--ddiinnaa ttååppiittaa jj^̂vvaannaa

hhåå hhåå rr¨̈ppaa kkoorroo ddooyyåå,, ddeehhoo mmoorree ppaaddaa--cchhååyyåå,,nnaarroottttaammaa llooiilloo ßßaarraaòòaa

[Commentary overleaf… ]

57

Appendix I

çr^-r¨pa-mañjar^-pada, sei mora sampada, sei mora bhajana-p¨jana—my everything is çr^ R¨pa Goswåm^’s Holy Feet. Weare to discuss so many classifications and positions of Rasa:ßånta, dåsya, sakhya, våtsalya, madhura. And in madhura-rasaçr^mat^ Rådhåråò^’s camp is special. Then again there are somany gradations of Sakh^s. There is also the class of theMañjar^s, the younger girls, and they have more freedom toapproach. When Rådhå and Govinda are in union in a pri-vate environment, the Mañjar^s can still approach; they havesuch freedom to visit Them. If any materials of service arenecessary, the Sakh^s send the Mañjar^s to that place. TheSakh^s do not approach there. In that way the Mañjar^s enjoythe best confidence. The most secret service of Both can besupplied through the Mañjar^s. In the highest position theyhave free entrance, and their leader is R¨pa Mañjar^. She isunderstood to be the leader of the whole group of youngergirls, the Mañjar^s, therefore in Madhura-bhajan she is all-in-all. This has been taught to us by çr^la Narottama ëhåkura.For us—and the younger batch—she is our highest resort.

Sei mora sampada—my wealth is there in her feet. Sei morabhajana-p¨jana—my worship and service is also in her. Seimora pråòa-dhana, sei mora åbharaòa—the very wealth and gistof my life is there; and the ornaments of my life, if any theremay be, are within her Grace. Sei mora j^vanera j^vana—indeed, the very life of my life, if there is anything, that is alsoher. I am for her pleasure.

Sei mora rasa-nidhi—if there is anything, the source ofany and all desirable ecstasy is only to be found there. Themine, source, and fountainhead of all Rasa is there in her feet.Sei mora våñchå-siddhi—and if I am to expect any other fulfil-

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58

ment in life, that is also there in her feet. Sei mora vedera dhara-ma—if any duty is recommended by the Vedas for me, Iwould like such duty to be at her feet.

Sei vrata, sei tapa—if at all there is any desired fruit fromany penance or observance of vows, that is also to be foundthere —sei mora mantra-japa—and the continuous repetitionof japa all ends there. All things have only one end in mycase: they all meet in different phases in the feet of R¨paMañjar^. If she is satisfied then the variegated nature of mydevotional practices are satisfied. Sei mora dharama-karama—and any of my conceptions of duty or activity of any phasesor form all have one end and meet in one point: the holy feetof R¨pa Mañjar^.

Anuk¨la ha’be viddhi, se-pade ha’be siddhi—I only pray tothe Controller who is at the root of all these arrangements ofaffairs in this world, “Please connect me there. O AbsoluteManager, may you grant my prayer that all my tendenciesmay go to attain her favour.” Nirakhibo e dui nayane—and myvision of her will be so very intense and concrete as though Iam seeing with these very eyes. It will not be vague, abstract,or imagination, but it will be the most concrete realisation bythe grace of the Absolute Manager.

Se r¨pa-mådhur^-råßi, pråòa-kuvalaya-ßaß^—what sort ofhigh-class beauty is there in her holy feet! I want to jump. Letmy heart be a lotus.

There are two classes of lotus: the white lotus came fromthe sun and the red from the moon. The kuvalaya is a mixtureof the two. The lustre of her body will feed me day and nightas the life of my life which is compared to a kuvalaya. Thekuvalaya is fed and nourished by the lustre of the moon, and

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Sri Rupa Manjari Pada

her holy feet are the moon, and my very vitality is likened tothe lotus. May the lustre of her beauty maintain and nourishmy heart of hearts. Praphullita habe nißi-dine—and the lotus ofmy heart will grow by that ray, and dance.

Tuwå adarßana-ahi—this is my prayer, but what is mypresent condition? My present condition is in the negativeside, my mistress. My present position is such that withouthaving a sight of you, your grace, my heart will burn intoashes. That is my present position. Garale jåralo deh^—this isjust like the poison of a cobra which produces pain withinmy heart. I have been bitten by a snake, and what is thatsnake? It is the snake of your separation. I am not getting anydirect contact with you, Your Grace. The serpent’s poison hascaptured my heart and I am going to die. Ciro-dina tåpitaj^vana—and this is not a sudden thing, but from the begin-ning I have been suffering this sort of pain of separation fromsuch a beautiful and hopeful life of fulfilment.

Hå hå r¨pa koro doyå, deho more pada-chåyå, narottama loiloßaraòa—but I have now reached the extreme position and forthe last time I am begging for your favour, otherwise I amgoing to be finished.

•o•

This was composed by Narottama ëhåkura in praise ofçr^la R¨pa Goswåm^. In this way he has given us light of thehigher quarter of bhajan life. Our sampradåya is named as theR¨pånuga-sampradåya, and our Guru-paramparå and all thesethings are adjusted according to that. He wrote many songsand they are of very substantive firmament, very ecstatic,and of deep faith.

•o•o•o•o•

Holy Engagement

60

The Author and His Mission

çr^la Bhakti Rak£ak çr^dhar Dev-Goswåm^ Mahåråj is aveteran ascetic preceptor of the original traditional saintlysuccession ordained by çr^ Chaitanya Mahåprabhu, and heis the Founder Äcåryya of the holy temple of pure devotionin Nabadw^p, West Bengal, India, known as the çr^Chaitanya Såraswat Maéh. Established by çr^la çr^dharMahåråj in 1941, this sacred place of worship has becomethe gem of pilgrimage for devotees the world over who aretrue aspirants for gaining entry into the divine land of sur-render unto the Absolute Good. His spiritual representationis hailed throughout the annals of spiritual India, not onlyfor his encyclopedic command of the revealed Scriptures,but for his undisputed acumen as a bona fide commentatorof the archives of scriptural treasures which were revealedby the venerable saintly preceptors of the East. He is anunprecedented oracle who draws out the inner meaningand substance of the Scriptures in an ever-progressive,expanding, dynamic and living conception.

In 1985, three years prior to his departure from this mor-tal world, çr^la çr^dhar Mahåråj fulfilled a personal heart’sdesire he had cherished for over forty years: he conferred theholy order of sannyåsa upon his most beloved, confidentialand most senior associate-servitor, çr^la Bhakti SundarGovinda Dev-Goswåm^ Mahåråj. çr^la çr^dhar Mahåråj, everrenowned for his keen intellect and spiritual foresight, couldenvisage the grave necessities of his Mission in the future. He

61

Appendix II

therefore named çr^la B.S. Govinda Mahåråj as his successorÄcåryya-President for his own Maéh, çr^ Chaitanya SåraswatMaéh, and its affiliated branches.

The Elixir of Nectar which has been carried around theworld from çr^ Chaitanya Såraswat Maéh is still flowing bythe mercy of çr^ Guru and Gauråíga represented in the per-son of çr^la Govinda Mahåråj, and through him it hasbecome doubly sweet.

çr^la Guru Mahåråj—acclaimed by one and all as the‘Maker of Gurus’—has presented to us his most preciousgem in the personage of çr^la Bhakti Sundar Govinda Dev-Goswåm^ Mahåråj. In çr^la Guru Mahåråj’s own words, wesay, “May we thank our lucky stars!”

•o•o•o•o•

Holy Engagement

62

Sri Chaitanya Saraswat Math Book ListThese are some of the many books and magazines that arepublished in some fifteen languages by the Sri ChaitanyaSaraswat Math and its affiliated branches worldwide.For more information on these publications please visit the SriChaitanya Saraswat Math website at www.scsmath.com.

Books by Srila Sridhar Maharaj

Srimad Bhagavad Gita -- The Hidden Treasure of the Sweet Absolute

Sri Sri Prapanna Jivanamrtam -- Positive and Progressive Immortality

Sri Sri Prema Dhama Deva StotramSearch for Sri Krishna -- Reality the BeautifulSri Guru and His GraceThe Golden Volcano of Divine LoveLoving Search for the Lost ServantSubjective Evolution -- The Play of the Sweet AbsoluteThe Guardian of DevotionSermons of the Guardian of Devotion [I-IV]Home Comfort -- An Introduction to Inner Fulfillment

Inner FulfillmentHoly EngagementThe Golden StaircaseAbsolute HarmonyThe MahamantraOcean of NectarSri Kirtana Manjusa [The Treasure Chest of Divine Kirtans]

Books by Srila Govinda Maharaj

The Divine ServitorDignity of the Divine ServitorGolden ReflectionsThe Benedictine Tree of Divine Aspiration

63

Holy Publications

Divine GuidanceDivine Message for the Devotees

Sri Guru-Varga

Sri Brahma Samhita -- Quintessence of Reality the Beautiful

The Bhagavata (Srila Bhaktivinoda Thakur)

Sri Chaitanya Mahaprabhu-- His Life and Precepts (Srila Bhaktivinoda Thakur)

Sri Nabadwip Bhava Taranga (Srila Bhaktivinoda Thakur)Relative Worlds (Srila Bhakti Siddhanta Saraswati Thakur)Sri Chaitanya Saraswati [The Voice of Sri Chaitanyadev]

Newsletters & Magazines

Sri Gaudiya DarshanNabadwip News BulletinSri Vaisnava ToshaniVaishnava SevaVaisnava TransmissionCounterpoint

Spanish

La Busqueda de Sri Krishna -- La Hermosa RealidadSri Guru y Su GraciaEl Volcan Dorado del Amor DivinoEl Guardian de la DevocionLa Busqueda Amorosa en pos del Sirviente PerdidoEl Bhagavata -- Su Filosofia, Su Etica y Su TeologiaDulce HogarUn Mensaje Divino para los DevotosSri Gaudiya Darshan [revista publicada]Sri Sadhu-Sangha

German

Auf der Suche nach Govinda -- Die Wunderschone Wirk-lichkeitSri Guru und Seine BarmherzigkeitDer Gottliche Beschutzer

64

Der Gottliche DienerDer Gottliche UnterweisungenGoldene ReflexionenWorte der HingabeAmrta Ozean des NektarsAhimsa, Sein und BewusstseinZuruck nach HauseSri Chaitanya SaraswatiSongbuch

Dutch

Op Zoek Naar Sri Krsna de Wondermooie WerkelijkheidSri Guru en Zijn GenadeDe Gouden Vulkaan van Goddelijke LiefdeDe Stem van Sri ChaitanyadevSri Chaitanya's Achtledig Onderricht [Sri Siksastakam]Het Guru-PrincipeSri Chaitanya Saraswati

Italian

La Ricerca di Sri Krsna -- La Dolce Realta

Hungarian

A Kutatas Sri Krsna UtanA BhagavataAz Arany AvatarCsodatevo Gopal

Czech

Utecha Domova

Russian

Sri Guru and His GraceSwedish

Sokandet efter Sri Krsna -- Verkligheten den Skona

65

Portuguese

A Busca de Sri Krsna -- A Realidade, O BeloSri Guru e Sua GracaO Vulcao Dourado Do Amor DivinoEvolucao SubjectivaAs Divinas Instrucoes do Guadiao da DevocaoServo DivinoComforto Do LarEvidencia

Bengali

Sri Sri Prapanna JivanamrtamSri Prema Dhama Deva StotramSri SiksastakaSri Chaitanya CaritamrtaSri Srimad Bhagavad GitaSri Bhakti Rasamrta SindhuhSri Bhakti Raksak Divya VaniSri Sri Kalyan KalpataruSri Krsna KarnamrtaSri Gaudiya DarsanSri Kirtana ManjusaSri Gaudiya GitanjaliSri Krsnanusilana Sangha VaniSri Nabadwip Dham MahatmyaSri Nabadwip BhavatarangaSri Nama NamabhasaNamaparadha VicarSri Namabhajan o Vicar PranaliSaranagatiArcan KanAmrta VidyaTattva VivekaParamartha Dharmma NirnaySri Chaitanyadever Vaisistya

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Hindi

Amrta VidyaSiksastakam

Oriyan

Amrta-VidyaGuru KripaBenedictine Tree of Divine Aspiration

Tamil

Divine GuidanceHome Comfort

Farsi

MahamantraYoga

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Sri Chaitanya Saraswat MathSri Chaitanya Saraswat Math Road, Kolerganj, P.O. Nabadwip, Dt. Nadia,

West Bengal Pin 741302, ≈: (03472) 40086 & 40752E-mail: govindam@scsmath.com

Sri Chaitanya Saraswat Math’s principal Web site: http://www.scsmath.com/

Affiliated Main Centres & Branches Worldwide

IndiaCalcutta

Sree Chaitanya SaraswataKrishnanushilana Sangha

Opp. Tank 3, 487 Dum Dum ParkCalcutta, Pin 700055, West Bengal, IndiaPhone: (033) 2590 9175 & 2590 6508Email: calcutta@scsmath.com

Sree Chaitanya SaraswataKrishnanushilana Sangha

Kaikhali, Chiriamore (by Calcutta Airport)P.O. Airport, Calcutta, Pin 700052West Bengal, IndiaPhone: (033) 2573-5428

BurdwanSri Chaitanya Saraswat Ashram

P.O. and Village HapaniyaDistrict of BurdwanWest Bengal, IndiaPhone: (03453) 249505

Sri Chaitanya Sridhar GovindaSeva Ashram

Village of Bamunpara, P.O. KhanpurDistrict of BurdwanWest Bengal, India

OrissaSri Chaitanya Saraswat Math

Bidhava Ashram Road, Gaur BatsahiPuri, Pin 752001,Orissa, IndiaPhone: (06752) 231413

MathuraSrila Sridhar Swami Seva Ashram

Dasbisa, P.O. GovardhanDistrict of Mathura, Pin 281502Uttar Pradesh, IndiaPhone: (0565) 281-5495

Sri Chaitanya Saraswat Math & Mission96 Seva Kunja, VrindavanDistrict of Mathura, Pin 281121Uttar Pradesh, IndiaPhone: (0565) 446778

U.S.A.California

Sri Chaitanya Saraswat Seva Ashram2900 North Rodeo Gulch RoadSoquel, CA 95073, U.S.A.Ph: (831) 462-4712 Fax: (831) 462-9472Email: soquel@scsmath.orgWeb: http://www.lcd.com/sevashram/

Sri Chaitanya Saraswat Seva Ashram269 E. Saint James StreetSan Jose, Ca 95112, U.S.APhone: (408) 288 6360 & (408) 287-6360Email: devi@scsmath.comhttp://www.lcd.com/sevashram/sanjose

New YorkSri Chaitanya Saraswat Math

P.O. Box 311, Oaklyn NJ, U.S.A.Phone: (856) 962-8888Fax: (856) 962-0894Email: bkgiri@scsmath.comWeb: http://www.scsmathny.organd: http://www.scxmathnj.org

Oregon Sri Chaitanya Saraswat Ashram

755 N. Bertelsen Ave.Eugene, OR 97402Phone: (541) 687-1093email: oregon@scsmath.org

HawaiiSri Chaitanya Sridhar Govinda Mission

RR1 Box 450-D, Crater RoadKula, Maui, HI 96790, U.S.A.Phone & Fax: (808) 878-6821Email: mdasa@krsna.ccWeb: http://www.krsna.cc/

Sri Chaitanya SanctuaryP.O. Box 1292,Honokaa, HI 96727, U.S.A.Email: bororaj@yahoo.com

CANADAMontreal

Sri Chaitanya Saraswat Sridhar Ashram4271 De Rouen #8, MontrealQuebec, H1V 1G8, CanadaPhone: (514) 899-5226 Fax: (831) 462-9472Email: vidyasundar@sympatico.ca

MexicoMérida

Sri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Calle 69-B, No. 537, Fracc. Santa IsabelKanasín, Yucatán c.p. 97370, MexicoPhone: (52-999) 982-8444Email: merida@scsmath.org

GuadalajaraSri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Reforma No. 864, Sector HidalgoGuadalajara, Jalisco, c.p. 44280 MexicoPhone: (52-33) 3826-9613Email: guadalajara@scsmath.org

MonterreySri Chaitanya Saraswat KrishnanushilanaSangha

Alhelí 1628, Col Santa MaríaCd. Guadalupe, Nuevo León, c.p. 67160, MexicoPhone: (52-8) 360-41-42

Sri Chaitanya SaraswatiSeva Ashram de México, A.R.

Apartado Postal 510Col. del Valle, Nuevo León, c.p. 66250,

MexicoPhone: (52-8) 319-53-58 & 356-49-45Email: madhumayi@mail.cmact.com

TijuanaSri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Ave. de las Rosas 9, Fracc. del Pradoc.p. 22440, Tijuana, MexicoPh: (52-664) 608-9154Email: tijuana@scsmath.org

VeracruzSri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

1ro. de Mayo No.1057, (entre Iturbide y Azueta)Veracruz, Veracruz, c.p. 91700, MexicoPhone: (52-229) 931-3024Email: madhuchanda@ver.megared.net.mx

OrizabaSri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Andador 13 No. 108, U. Hab. El TrebolOrizaba, Veracruz, c.p. 94348, Mexico

México D.F.Sri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Fernando Villalpando No.100, interior 103Col. Guadalupe Inn, Deleg. Alvaro ObregónMéxico, D.F., c.p.01020, MexicoFax: (52-55) 5097-0533 Email: aradia53@hotmail.com

MoreliaSri Chaitanya Saraswati Sridhar SevaAshram de México, A.R.

Calle Loma Florida No 258Sector Independencia, Col. Lomas Del ValleMorelia, Michoacán, c.p. 58170 MexicoPhone: (52-443) 327-5349Email: bhagavan@unimedia.net.mx

EuropeEngland

Sri Chaitanya Saraswat Math466 Green StreetLondon E13 9DB, U.K.Phone: (0208) 552-3551Email: londonmath@scsmath.org

Republic of IrelandSri Chaitanya Saraswat Sangha

C/O Devaswarupa Das14 marks Alley off Francis St., Dublin 8, EireTel: [+353] 1 454 5208Email: ireland@scsmath.org

ItalyVilla Govinda Ashram

Via Regondino, 523887 Olgiate Molgora (LC)Fraz. Regondino Rosso, ItalyTel: [+39] 039 9274445Email: villagovinda_ashram@virgilio.it

NetherlandsSri Chaitanya Saraswati Sridhar Ashram

Middachtenlaan 1281333 XV Almere, Buiten, NetherlandsPhone: 036 53 28150Email: gandiva@chello.nl

Sri Chaitanya Saraswat MathVan Beuningenstraat 811051XD Amsterdam, NetherlandsPhone: (020) 686-2099Email: sacidevi@dds.nl

PortugalSri Chaitanya Saraswat Math,

Rua do Sobreiro 5,Cidreira, 3020-143 Coimbra,Portugal

HungarySri Chaitanya Saraswat Math

Andras NovakPajzs utca 18. H-1025 Budapest, HungaryPh: (361) 212 1917/8 Fax: (361) 212 2602Email: sweetwater@scsmath.org

Mandala-Veda AshramAttila BakosErdo utca 126. H-2092 Budakeszi, HungaryPhone: (36) 23-452-969Email: budakeszi@scsmath.org

Sri Chaitanya Saraswat Community CentreKozep fasor 7/A IV/126726 Szeged, HungaryEmail: szeged@scsmath.org

Slovak Republic (information)Pavol Nemcek (Pavan Krishna Das)

Vargova 22984 01 Lucenec, Slovak Republic

Czech RepublicSri Sridhar-Govinda Sangha

Libecina 14, 566 01 LibecinaPosta Vysoke Myto, Czech RepublicEmail: czech@scsmath.org

TurkeySri Govinda Math Yoga Centre

Abdullah Cevdet sokak, No 33/8, Cankaya 06690Ankara, TurkeyPhone: 090 312 4415857 and 090 312 440 88 82Email: turkey@scsmath.org

AustralasiaAustralia

Sri Govinda DhamP.O. Box 72, Uki, via MurwillumbahN.S.W. 2484, AustraliaPhone: (0266) 795541www.mandala.com.au/dham/Email: uki@scsmath.org

New ZealandSri Chaitanya Saraswat Sangha

1030 Coatesville Riverhead Highway,Riverhead, Auckland, New Zealand.Tel: (09) 4125466Email: auckland@scsmath.org

South AmericaBrazil

Sri Chaitanya Sridhar Govinda Seva AshramKrishna Sakti Ashram, P.O. Box 386Campus do Jordao, Sao Paulo, BrazilPhone: (012) 263 3168Email: ksa@scsmath.org

Sri Chaitanya Saraswat Sridhar AsanRua Mario de Andrade 108, Caucacia Do Alto - CotiaSao Paulo, Cep 06720-000, BrazilPhone: (011) 4611-1253 & 4611-6777Email: bhuvana@uol.com.br

Srila Govinda Maharaj Seva AshramP.O. Box 92.660,Prata dos Aredes TeresópolisRio de Janeiro, Cep 25951-970, BrazilPhone: (021) 644-6695Email: akrishna@terenet.com.br

Srila Sridhar Govinda SanghaRua Pedro Wayne, 78, Cep 91030-480 Porto Alegre, RS, BrazilTelephone: (051) 362-6448Email: sridhar-govinda@vedas.cjb.nethttp://www.geocities.com/nityadasa/

Sri Chaitanya Saraswat MathRua: 13 de Maio 1184 ap.02 Curitiba - Parana - BrazilTel: (41) 324-7816

Sri Chaitanya Saraswat MathRua Quinto Bocaiuva, 537Pajussara-Maceio-AlagoasBrasil-CEP 57030-320Tel: 82-337-3374Email: maceio@scsmath.org

Natal, RN, Eastern tip of Brazil:Information: Email: divya@bol.com.br

Sri Chaitanya Saraswat AshramCaixa Postal 39 - CEP: 72980-000Pirenópolis-Goiás, BrasilEmail: kirtan@loggo.com.br

EcuadorSrila Sridhar Swami Seva Ashram

P.O. Box 17-01-576, Quito, EcuadorPhone: 342-471 Fax: 408-439

VenezuelaSri Chaitanya Sridhar Govinda Seva Ashram

Avenida Tuy con Avenida ChamaQuinta Parama KarunaCaracas, VenezuelaPhone: [+58} 212-754 1257Email: paramakaruna@cantv.net

Urbanización Prados del Estecalle Los Ríos c/calle El Carmen, Quinta Nieves, Madlen. Municipio Baruta.Caracas 1080. VenezuelaTel: 58 212 976 21 04 & 58 414 246 35 57Email: kaliyakrishna@yahoo.com

Calle Libertad, Los RoblesMunicipio Maneiro(a una cuadra bajando despues de la Iglesia)Margarita, VenezuelaTel: (58) 414 798 8227 & 792 8853Email: koladwipa@yahoo.com

AfricaSouth Africa

Sri Chaitanya Saraswat MathP.O. Box 60183, Phoenix 4068KwaZulu Natal, South AfricaPhone: (031) 500-1576

Sri Chaitanya Saraswat Math57 Silver Road, Newholmes, NorthdalePietermaritzburg 3201KwaZulu Natal, South AfricaPhone: (0331) 912026Fax: (0331) 947938

Sri Chaitanya Saraswat Ashram4464 Mount Reiner Crescent,Lenasia South, Extension 4Johannesburg 1820, Republic of South AfricaTel: (011) 852-2781 & 211-0973Fax: (011) 852-5725

RussiaMoscow

Str. Avtozavodskaya 6, Apt. 24a.George AistovPhone: (095) 275-0944Email: russia@scsmath.org

St. PetersburgPin 197229 St. Petersburg, p.LahtaSt. Morskaya b.13, RussiaPhone: (812) 238-2949

Other CentersMauritius

Sri Chaitanya Saraswat Math InternationalNabadwip Dham Street, Long MountainRepublic of MauritiusPhone & Fax: (230) 245-3118 / 5815/2899Email: mauritius@scsmath.org

Vaisnava Seva SocietyRuisseau-Rose, Long MountainRepublic of Mauritius.Phone & Fax: (230) 245-0424Email: govinda@intnet.mu

Sri Chaitanya Saraswat Math International(Southern Branch) Royal Road La FloraRepublic of MauritiusPhone: (230) 617-8164 & 5726

MalaysiaPersatuan Penganut Sri ChaitanyaSaraswat Sadhu Sangam

Lot No. 224A Jalan Slim Lama35900 Tanjung Malim, Perak, MalaysiaPhone: (05) 459 6942http://scsmath.org/centres/malaysia/

Email: klabanya@hotmail.com

Sri Chaitanya Sridhar GovindaSeva Ashram

7 Taman Thye Kim, Jalan Haji Mohammed Ali32000 Sitiawan, Perak, Malaysia Phone: (05) 6924 980Email: sitiawan@scsmath.org

PhilippinesSrila Sridhar Swami Seva Ashram

C/O Gokulananda Prabhu23 Ruby St., Casimiro TownhouseTalon Uno, Las Pinas City Zip Code 1747PhilippinesPhone: 800-13-40Email: sridharswami@hotmail.com

SingaporeBlock 313 D Ancorvale Road#16-134, Singapore 544313Phone: 65-63159114Email: singapore@scsmath.org

FijiSri Chaitanya Saraswat Sridhar Asan

P.O. Box 4507, Saru Lautoka, FijiEmail: fiji@scsmath.org

His Divine Grace

Swami B.R. SridharSri Chaitanya Saraswat Math

Nabadwip Dham

The only standard of lifefor a gentleman

is to understand and acceptthe position of subordination

to the Absolute Truth.

To admit what is proper and real,and on that basis

make one’s life advanced,is not meanness.

To understand one’s proper positionand to understand one’s proper duty

and discharge it—that is a gentleman’s life.

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