Srila Bhakti Dayita Madhava Goswami Maharaja: 2016

sexta-feira, 1 de abril de 2016

Dandavat pranams Sri Sri Guru Gaurangau jayatah!

A Brief Account of His Holy Life

by His Divine Grace Srila Bhakti Ballabh Tirtha Maharaja President/Acharya of the Sri Chaitanya Gaudiya Math, India and devoted disciple of His Divine Grace Srila Bhakti Dayita Madhava Goswami Maharaja
Adapted from the three-volume biography written in Bengali, presently available through Sri Chaitanya Gaudiya Math, an Engligh edition of this complete biography, which includes extensive intimate anecdotes, stimilating lectures, enlightening spiritual conversations and invaluable insight into the History of the Gaudiya Sampradaya in the Twentieth century, is presently being prepared by GOKUL.
His Divine Grace Om Vishnupad 108 Sri Srimad Bhakti Dayita Madhava Goswami Maharaja, one of His Divine Grace Om 108 Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada's favorite disciples, is the tenth Acharya in the preceptorial channel from Lord Sri Chaitanya Mahaprabhu and is the Founder/Acharya of Sri Chaitanya Gaudiya Math, Registered Institution. His auspicious appearance occurred in the village of Kanchanpara, Subdivision Madaripur, District Faridpur in East Bengal (now in Bangladesh) on Friday, November 18th - Utthan Ekadasi Tithi - in the year 1904 AD at 0800 AM. As the pastime of the Awakening of the All-Merciful, All-Good, All-Blissful Supreme Lord, Sri Hari, on Utthan Ekadasi Tithi (Utthan awakening) is for the eternal good of all the living beings of the world, the pastime of the Advent-Awakening of His Personal Associate, His Absolute Counterpart Gurudev (Madhava Goswami Maharaja), on Utthan Ekadasi Tithi is also for the eternal benefit of all. Param Pujyapad Most Revered Srimad Bhakti Pramode Puri Goswami Maharaja used to comment, "It is profoundly significant that the Advent Day of Srimad Bhakti Dayita Madhava Goswami Maharaja falls on the Disappearance day of Srimad Gaur Kishore Das Babaji Maharaja on Utthan Ekadasi Tithi and His Disappearance Day falls on the Disappearance day of Vaishnav-Sarvabhauma Srimad Jagannath Das Babaji Maharaja on Sukla Pratipad Tithi (the first lunar day of bright fortnight)."
The Holy Birthplace of Srimad Madhava Goswami Maharaja is situated at the bank of the Padma River, which is near Premtoli where Srila Narottama Thakur experienced ecstatic feelings of Divine Love while bathing as per the direction given by Srimad Nityananda Prabhu in a dream. Sri Gauranga Mahaprabhu kept Divine Love in the custody of Padmavati Devi (the Presiding Deity of the Padma River) to offer it to Narottama Thakur when he would come there to take bath.
Revered Bhakti Dayita Madhava Maharaja was born of a high caste Brahmin family. His Grandfather, Sri Chandi Prasad Deva Sarma Bandyopadhyaya, was a well-reputed prominent person of Vikrampur, Dacca (Bangladesh). His father's name was Sri Nishikanta Deva Sarma Bandyopadhyaya; His mother's name was Srimati Saibalini Devi. His mother was of a highly dignified, sober temperament, a wise woman endowed with many good qualities, and as such, an object of reverence to all. His father passed away in His childhood. His parents named Him Sri Heramba Bandyopadhyaya. His pet name was Ganesh.
Extraordinary saintly qualities were manifested in Him from boyhood. He was adored by all and was a universally accepted leader in every sphere. He strictly observed ethical rules and celibacy (Brahmacharya) and taught others to observe celibacy and moral rules. His guardians and teachers were astonished to hear profound words of wisdom from the boy. At the age of eleven years, He memorized the complete Gita, merely by hearing it from his mother. He practiced severe penance by taking only boiled food once in a day in his home at Calcutta. At that time while He was invoking Sri Krishna for His Grace and was weeping severely in the grief of separation from Krishna, He was blessed by seeing Sri Narada Goswami in a dream and received Mantra from Him. However, He could not remember the Mantra completely after waking from the dream. He became disappointed, and out of persistent solicitousness, left the house and went to the Himalayan Mountains beyond Haridwar where He stayed at a stretch without food for three days, continuously wailing and praying for the Grace of Sri Krishna. At last, He heard a prophetic, divine message directing Him, "Go back to your place. Don't be disheartened. Your Gurudev has appeared there-- take absolute shelter of His Lotus Feet." He then came down from the mountains, remained for sometime at Haridwar and later returned to Calcutta.
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He went with friends to Sri Mayapur, the Holy Birth-Place of Lord Sri Chaitanya Mahaprabhu, and met His Gurudeva, His Divine Grace Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada at Sri Chaitanya Math in the year 1925 AD. He was attracted to Him upon seeing His Divine Spiritual Personality. Taking absolute shelter at His Lotus Feet, He took initiation from Him at Sri Gaudiya Math, at 1, Ultadanga Junction Road, Calcutta on November 1, 1927 AD. He joined the Sri Gaudiya Math Institution immediately after taking initiation and also made His devout vow of celibacy, even though young of age. Within a very short time, He was regarded as one of the favorite disciples among the entourage of Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada. This was due to His devout devotion to Guru, His competence in rendering all kinds of service, and His untiring enthusiasm and diligence to serve Vishnu and the Vaishnavas. Srila Bhakti Siddhanta Saraswati Goswami Prabhupada, seeing His undaunted spirit to contribute to the objective of the Institution by way of practicing and propagating the Gospel of Divine Love of Lord Chaitanya Mahaprabhu, used to commend Him by saying, "His energy is volcanic energy". Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada never hesitated to send Him to perform any important task or to send Him out as an advance party because He was confident and sure that the task at hand would be successfully completed in due course. Srila Bhakti Siddhanta Saraswati Goswami Prabhupada had so much confidence in Srimad Hayagriva Das Brahmachari (Madhava Goswami Maharaja), that He first selected Him to be sent to foreign countries for preaching, for which purpose His Passport and all necessities were ready. But Rajarshi Sri Saradindu Narayan Ray, one important household devotee, objected to this proposal saying that Sri Hayagriva Das Brahmachari was young and very beautiful, "There may be difficulty in sending such a beautiful, young Brahmachari to foreign countries. Instead an old Sannyasi should be sent there." At his suggestion, Param Pujyapad Srimad Bhakti Pradeep Tirtha Maharaja was sent instead. Srimad Hayagriva Das Brahmachari resembled His Divine Grace Bhakti Siddhanta Saraswati Goswami Prabhupada in appearance so much, that many outside people wrongly thought Him to be the son of Srimad Bhakti Siddhanta Saraswati Goswami.

Srimad Madhava Maharaja took Tridanda Sannyas at the age of forty from his God-brother, His Divine Grace Srimad Bhakti Gourav Vaikhanas Maharaja (a Sannyas disciple of Srila Prabhupada Bhakti Siddhanta), at Sri Tota-Gopinath Temple, Purushottam Dham on Gaura-purnima in the year 1944. He became renowned in the Gaudiya Math as His Divine Grace Parivrajaka Acharya Tridandi Swami Srimad Bhakti Dayita Madhava Goswami Maharaja. As per the direct instruction of His Divine Grace Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada, His Divine Grace Madhava Goswami Maharaja started His preaching in Assam and established three Maths at: [1] Tezpur, [2] Guwahati and [3] Goalpara. He also managed the seva-puja of Sorbhog Sri Gaudiya Math (in Assam), founded by Srimad Bhakti Siddhanta Saraswati Goswami Thakur. He founded the Sri Chaitanya Gaudiya Math Institution in 1953 and established many large preaching centers in various parts of India.

100th Appearance Day Of Sri Srimad Bhakti Dayita Madhav Goswami Maharaj

by Srila Bhakti Ballabh Tirtha Maharaja

100th Appearance Day of His Divine Grace Om Vishnupad Ashtottrashat Sri Srimat Bhakti Dayita Madhav Goswami Maharaj (Srila Gurudeva), who appeared in this world on November 18, 1904 A.D. (on Utthan-Ekadashi tithi) at Kanchanpara dham (now in Bangladesh).

nama om visnupadaya rupanuga-priyaya ca
srimate bhakti-dayita-madhava-gosvami-namine
kdsnabhinna-prakasa-sri-murtaye dina-tarine
ksama-gunavataraya gurave prabhave namah
satirtha-priti-saddharma-guru-priti-pradarsine
isodyana-prabhavasya prakasakaya te namah
sri-ksetre prabhupadasya sthanoddhara-sukirtaye
sarasvata-ganananda-samvardhanaya te namah
sri-bhakti-dayitam namacarya-varyam jagad-gurum
vande sri-madhavam deva-gosvami-pravaram prabhum

Obeisances to Srila Bhakti-dayita Madhava Goswami Maharaj, the representative of Lord Vishnu and is dear to the followers of Rupa Goswami. Obeisances to you, Lord and guru, who are the personification of the quality of forgiveness, who [as guru] are the manifestation of Krishna meant to deliver the most fallen. Obeisances to you, whose religious principle is to act on your affection for your guru and your godbrothers, for which you revealed the spiritual power of the Lord's Garden (Ishodyan) in Mayapur. Obeisances to you, who increased the joy of those devoted to Srila Bhaktisiddhanta Saraswati Goswami Thakur by recovering his birthplace in Puri, for which you are justly renowned. I worship my lord, Srila Bhakti-dayita Madhava Goswami Maharaj, teacher of the Holy Name and spiritual master to the universe.

Srila Gurudev appeared in a high caste Brahmin family. His holy birthplace is situated at the bank of 'Padma' river, which is near to 'Premtoli' where Sri Narottam Thakur got Divine Love. His parents named him Shri Heramba Kumar Bandyopadhyaya but he was popularly known by his nickname Ganesh. He got by heart, the complete Gita, at the age of eleven years merely by hearing from his mother.
Extraordinary saintly qualities were manifested in him from a very early age. He was adored by all and was a universally accepted leader in every sphere. He strictly observed ethical rules and under no circumstances would tell a lie. He showed little interest in worldly enjoyments. He always tried to alleviate the sufferings of others even at the cost of undergoing some difficulty himself. He was of most ideal character even during his stay at his house. Tall and strong, Srila Gurudeva excelled in sports and also participated in dramatic presentations. He even played a role in the independence movement of India. He was exemplary in his devotion to his parents.
While pursuing higher education in Calcutta Srila Gurudeva began to feel great separation from the Supreme Lord. At that time he was invoking Sri Krishna calling out His names and crying in the middle of the night. He led very austere life. In this state of absorption in the Lord, one day he had a dream / trance in which Sri Narada Goswami gave him a mantra. However, he would not recall the mantra later. The loss of the mantra bewildered him and he set off for the Himalayas. He fasted there for days, all the time calling out anxiously to the Lord. At last, he received a divine order to seek out his spiritual master who would appear to him in the very place that he had come from. He then came down from the Himalayas and later met his spiritual master in Sri Mayapur, Nadia, West Bengal.
Srila Prabhupad Bhakti Siddhanta Saraswati Thakur used to commend him saying, "His energy is volcanic energy." Srila Gurudeva's exemplary character, his warmth and affectionate behaviour, his tolerance and forgiveness were qualities, which attracted everyone. Srila Gurudeva was regarded as one of the most favourite entourage of Srila Prabhupad Bhakti Siddhanta Saraswati Thakur. He was generally sent by Srila Prabhupad as the advance party man to do groundwork for the preaching events. He actively helped in organising preaching festivals as well as Parikramas of Vraja and Navadwip Dham, establishing preaching centres and the Maths, spreading the message of Sri Chaitanya Mahaprabhu in the cities and villages. He also established shrines of Mahaprabhu's Lotus feet (Pada-pithas) in many of the places the Lord had visited, restored other holy sites, published transcendental books and magazines in order to spread the message of pure devotion.
'Hyutkale Purushottamat' - Sri Krishna Bhakti will spread from Sri Purushottam Dham in Orissa - predicted Sri Vyasdev in Padma-Purana. This prophecy was fulfilled after the appearance of Srila Prabhupada in the house of Srila Thakur Bhaktivinode in Puri. Srila Gurudeva recovered this most munificent place of the appearance of Srila Prabhupad Bhakti Siddhanta Saraswati Thakur after great effort for which he is justly renowned.
'A gigantic spiritual personality,' Srila Gurudeva pierced the fortress of impersonalist philosophy in Punjab, where he was first to introduce the Divine Love of Sri Chaitanya Mahaprabhu. Tenth in the preceptorial line from Lord Sri Chaitanya Mahaprabhu, Srila Gurudeva founded Sree Chaitanya Gaudiya Math organisation.
Srila Gurudeva, as per direct direction of his spiritual master, preached in the North-East India and established many preaching centres there. He wandered from village to village, travelling by foot and sometimes by oxcart, simply to bring the greatest good to every living being to turn them toward Krishna. He established Maths at Sridham Mayapur, Gauhati, Tezpur, Gwalpara, Calcutta, Puri, Chandigarh, Vrindaban, Hyderabad, etc. He also took over the service of the 500 years old temples of Lord Jagannath at Jasra, Chakdah and at Agartala, Tripura. He established Sri Chaitanya Vani Press in Calcutta. He preached extensively in different parts of India spreading the divine message of Sri Chaitanya Mahaprabhu irrespective of caste, colour or creed.

"The ultimate object of our desires is to become specks of dust at the lotus feet of the followers of Rupa Goswami."
----Srila Bhakti Siddhanta Saraswati Thakur

"If we are sincere to render honest service to the Supreme Lord Sree Krishna and Sree Gurudev as well as the devotees, I am sure we shall get Divine help for our spiritual progress as well as for others."
----Srila Bhakti Dayita Madhav Goswami Maharaj

"The main purpose of our endeavour to serve is to get attachment with the Served (Sri Krishna and His devotees). You are blessed, as you been selected by Most Revered Srila Gurudeva to become an instrument to this."
----Srila Bhakti Ballabh Tirtha Maharaj

Srila Bhakti Ballabh
Tirtha Maharaja Page

Āmāra Bhajana

Āmāra Bhajana
‘My Devotional Practice’

By Śrī Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja

(Photograph of Śrī Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja)

I have long left worldly life. Why did I leave it? I did it simply to engage in bhajana, devotional service. Bhajanaof whom? Śrī Kṛṣṇa. Why bhajana of Śrī Kṛṣṇa? Śrī Kṛṣṇa is the sole cause of all causes and I have an eternal connection with Him only. Who is Śrī Kṛṣṇa?

Śrī Kṛṣṇa is that existence which is saturated with complete bliss. He has the ability to attract all other living entities, and by virtue of this He personally experiences bliss and also bestows bliss upon others. He is replete with unlimited knowledge. The seers of the truth know Him in His three-fold aspect of complete knowledge, existence and bliss. Tattva-vastu, the Absolute Reality, which is fully sat-cit-ananda, is indeed Śrī Kṛṣṇa.

Who am I? As a part of His potency I too am composed of existence, knowledge and bliss. I am not vastu-tattva, the Absolute Reality, but as part of His potency I have the aspects of existence, knowledge and bliss. Therefore I have an eternal relationship with Him.

What type of relationship do I have with Him? I have a relationship in every respect with Śrī Kṛṣṇa only. Śrī Kṛṣṇa has two energies: material (aparā) and spiritual (parā). I, as the conscious existence (the soul), am the cause, and part of Śrī Kṛṣṇa’s parā energy; and my existence in the form of the effect (the body), is part of Hisaparā energy.

Knowing that I belong to Him in every respect, I renounced worldly life to eternally dedicate myself to Hisbhajana. My gross, subtle and spiritual bodies are forever related to Śrī Kṛṣṇa, thus with all my senses I will at all times and in all circumstances attempt to engage myself in His service alone. This is my bhajana.

My Initial Resolve for Bhajana

Now a question arises: was it not possible for me to stay in my normal worldly life to practise such devotion?

Of course I certainly could have remained there, but I would have had to cater to the tastes of others. This was the main obstruction I faced in living amongst those who were antagonistic to Śrī Kṛṣṇa’s service. That was unpleasant. I never wanted to make my valuable life unsuccessful by spending even a moment of it in activities other than serving Śrī Kṛṣṇa.

To attain the opportunity to constantly engage my different senses in loving service to Śrī Kṛṣṇa, I obtained by great fortune the association of a most compassionate person who is the abode of affection, the dear-most servant of Mahāprabhu. With loving compassion he overlooked my disqualification, and to enrich my greed forbhajana he accepted me as his own. Upon receiving a touch of his mercy, I enthusiastically resolved to engage all my senses exclusively and continuously in the bhajana of Śrī Kṛṣṇa.

Consequently, I set out with determination to follow all the primary injunctions of the scriptures regarding the cultivation of knowledge of the soul, and not of this temporary material body.

Surfacing of My Anarthas

Spiritually-inclined people saw that I was becoming indifferent to material affairs and that I was engaged in the cultivation of spiritual practices. They started to honour me, considering me a sādhu (saint), and thus I became respected. I had resolved to one-pointedly cultivate spiritual life by submitting myself for rectification as a disciple. Unfortunately, however, I once again started to hanker for the luxuries of this body and for worldly prestige, impelled by my previous bad saṁskāras (impressions).

I had always greatly revered and loved my Śrī Gurudeva. Now, however, due to this burning urge to satisfy my senses, many a time I think him an obstacle to my devious ends and have started looking at him with a different attitude. I no longer consider him my well-wisher. I have some reverence for him so I cannot control him. Nor can I accept his discipline, because it would hinder my whimsical nature. Thus I find myself stuck in these two crises.

Although I had originally resolved to perform bhajana of Śrī Kṛṣṇa, gradually I have forgotten this aspiration. My endeavour now externally exists in name only. In fact, other than desiring to satisfy my senses, nothing brings any substantial delight to my heart. I used to consider myself fortunate upon gaining any opportunity to serve Śrī Kṛṣṇa but now I see such opportunities as troublesome.

I used to feel myself blessed upon attaining service to Śrīla Gurudeva, but now that very same service seems burdensome. I used to be enthusiastic to serve devotees (i.e.Vaiṣṇavas and saintly people), but now I am apathetic to the very suggestion of such service.

My mind becomes perturbed if I am not always praised and honoured in every way by being offered an elevated seat, costly clothes and palatable dishes. Fearing public opinion, I often feel too shy to openly express such expectations, but I wonder how long I would continue to be counted as a bhakta if I did not receive all this. The sole pleasure of my senses has become prominent, taking the place of Śrī Kṛṣṇa’s bhajana.

Now my priority is to serve my senses. If by chance I perform some service for the sake of Śrī Kṛṣṇa or Śrī Guru and Vaiṣṇavas, after or during the course of my selfish pursuits, then and then only am I able to performbhajana.

The Hypocritical Attitude

Although I daily used to sing the glories of Śrī Hari, Guru and Vaiṣṇavas, now within my mind I consider myself non-different from them; that is, equal to them. I am gradually trying to accept their position and I cherish the desire to attain this world, with the Vaiṣṇavas and Śrī Bhagavān as my servants. My object of worship is no longer Śrī Kṛṣṇa but my whimsical nature. In public gatherings, I never fail to collect fame as a great Vaiṣṇava by openly declaring myself the servant of the servant of Śrī Hari, Guru and Vaiṣṇavas. However, the truth is that within my heart I refuse to consider myself inferior to them at any cost. The external respect I used to give tośrī guru and Vaiṣṇavas was only a device to establish myself in the society as a saintly man and thus earn prestige.

Assessing Myself

It is not that I have not reflected time and again that I have become immersed in this sorry plight. I used to consider that knowingly or unknowingly I must have committed some vaiṣṇava-aparādha. Offences to devotees usually lead to the waning of bhakti. Slowly such offenders end up being victims of sensual urges and entrapped by kapaṭatā, self-deception. I am sometimes able to detect my faults, but because I fear public opinion and the loss of my false pride, I am reluctant to win the good grace of the devotees by humbly asking their forgiveness. I am more involved with winning the false adoration of worldly-minded people, and I neglect the pleasure of Śrī Hari, Guru and Vaiṣṇavas.

My Extreme Misfortune

Sometimes, to impress the ignorant and eager for their adoration, I pretentiously take to the practice of solitarybhajana. And sometimes I take to the occupation of a mendicant, engaging in begging for my subsistence. All these attempts, however, do not satisfy my restless mind, and because I do not receive my full expectation of adoration, my unrestricted mind finds substitutes to satisfy it.

In this way, my bhajana of Śrī Kṛṣṇa now culminates in attempts to secure wealth, to liaise with women in the hope of attaining their merciful glance (and make them do my bidding), or to secure fame. Seeing my wretched condition, my true well-wishers and friends on the spiritual path repeatedly counsel me to refrain from these whimsical activities and take again to the protective guidance of Guru, Vaiṣṇavas and śāstra.

Previously, when I considered their instructions to be nectarean, I bade farewell to worldly pleasures and came to perform bhajana, spiritual practices. My extreme misfortune, however, now keeps me in the guise of a saint, directly or indirectly impelling me to become mad in the pursuit of wealth, women and prestige. Instructions for my welfare no longer seem beneficial.

I had heard that śāstra mentions two paths: śreyaḥ, the superior spiritual path, and preyaḥ, the way of natural tendencies. I had left preyaḥ to pursue śreyaḥ but my misfortune has brought me back to my old ways.

I am no longer eager to hear holy recitations of Śrīmad-Bhāgavatam or anything about Śrī Bhagavān. How many times will I have to hear the same old stories? Drowsiness usually overcomes me as soon as I give my attention to such narrations. But sleep does not disturb me at all when I relish common, worldly gossip. I could remain wide awake the entire night just to engage in such gossip without experiencing the slightest distaste for it. I have forgotten the words of Bhāgavatam I2.8.4). Therein, it is stated:

śṛṇvataḥ śraddhayā nityaṁ
gṛṇataś ca sva-ceṣṭitam
kālena nātidīrgheṇa
bhagavān viśate hṛdi

“For those who hear Śrīmad-Bhāgavatam regularly and who always take its subject seriously, the Personality of Godhead Śrī Kṛṣṇa will manifest in their hearts within a short time.”

The message of Śrī Kṛṣṇa in Śrī Gītā regarding abhyāsayoga, constant devotional practice, has slipped from my memory. Having heard a little about bhakti, I have impulsively begun to profess well-versed knowledge of it. I am convinced that with my senses, which are full of lusty desires, I have understood what a bhakta is meant to be and now only Śrī Bhagavān remains to be known by me. I have forgotten that the transcendental aspect ofbhakti and the bhakta cannot be reflected upon or understood with my mind, which is full of sensual desires. Similarly, I have forgotten the glories of surrender to the Supreme Lord and the spiritual master.

nāyam ātmā pravacanena labhyo
na medhayā na bahudhā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanuṁ svām

Muṇḍaka Upaniṣad (3.2.3)

“The Supreme Lord is not attained by expert explanations, vast intelligence, or repeated hearing. He is attained only by one chosen by He Himself, and He manifests His own form to that person.”

Even after repeatedly hearing these words of the Śrutis, I do not remember them. And I have forgotten that the association of the bhaktas and Bhagavān is never attained by the ascending process. I observe that sometimes my mind is inclined to perform austerities and at other times it is inclined to perform pious activities, even though I fully know that neither of these processes can bring one to the association of the bhaktas and Śrī Bhagavān. But I have forgotten this.

rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo-’bhiṣekam

Śrīmad-Bhāgavatam (2.3.23)

“My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy (brahmācārya), strictly following the rules and regulations of householder life, leaving home as a vānapraṣṭha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.”

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-’bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

Śrīmad-Bhāgavatam (7.5.32)

“Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava who is completely freed from material contamination, persons strongly inclined toward material life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kṛṣṇa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.”

I have forgotten the earlier vows in pursuit of devotion that I took in the presence of my spiritual master. Those vows were in connection with being the servant of the servants of Śrī Kṛṣṇa and to not allowing any selfish ambition to remain within me. My only ambition was to serve Śrī Kṛṣṇa along with His parikaras. I started to perform bhajana with the highest objectives to be had within the realm of this universe. Why I have then rejected it all to take to the insignificant and temporary pursuits of trivial sense enjoyments, which are generally misery-bound? I do not reflect upon the cause of this with a sober frame of mind.

The Pretence of Yukta-vairāgya

I once used to think that to maintain my life ample wealth was necessary, and that a woman who can submissively cater to my whims was necessary for the satisfaction of my senses. Now I read such verses as:

jāta-śraddho mat-kathāsunirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmānparityāge ’py anīśvaraḥ
tato bhajeta māṁ prītaḥśraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmānduḥkhodarkāṁś ca garhayan

Śrīmad-Bhāgavatam (11.20.27–8)

“Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities."

On the pretence of adopting yukta-vairāgya I have become complacent. I reflect that, after all, in my stage ofsādhana, which is full of anarthas, bad habits are bound to exist. I therefore think that these statements have given eternal licence to my passions. But these statements actually mean that gradually one must control these inferior habits and selflessly endeavour for bhajana with no expectation of any return. I support my anarthas on the strength of another fault by thinking that for a sādhaka these anarthas are bound to exist. This fault is known as vipralipsā, the tendency to cheat.

There is no scriptural support for such unrestricted indulgence of the senses. This, too, I have forgotten. Until I become eligible to relish śuddha-bhakti-rasa and absorb myself in the service of bhaktas and Śrī Bhagavān,śāstra has cautioned me not to give up bhajana but to perform it while accepting those sense enjoyments that are necessary, all the while condemning them. If I do not condemn such sense enjoyment but fondly accept it, I will have no way of ridding my heart of it. I have forgotten all these statements.

My Dismal State of Affairs

In fact, meditating on the glories of lust, sense enjoyment, the association of women, sufficient wealth and worldly fame, will surely lead me to become eventually attached to them. I came to perform exclusive bhajanaof Śrī Kṛṣṇa, but I have been allured by the glories of associating with women. I have rejected celibacy to yearn for marriage, having forgotten its transient nature. What fate would await me if I married?

Previously, I had definitely renounced this world, but in contemplating momentary pleasures afforded by wealth and forgetting the grief that accrues in such ventures, I have become enamoured by the endeavour to accumulate wealth. I am eager to win the fickle adoration of worldly people who are blinded by their madness for sense gratification, and I do not reflect upon the anarthas that accompany such deeds. I have therefore disregarded the instructions of Śrī Hari, Guru and Vaiṣṇavas and displeased them.

At times, in my mad pursuit for distinction and prestige, I have not only neglected and offended them, but have become opposed to them. It is not that my dismal state of affairs has not disturbed me. Many a time I have analysed my depraved life, and how by leading it, I have spoiled my chances of attaining the lotus feet of Śrī Kṛṣṇa, who is supreme auspiciousness and full of bliss. I have spoiled my chances by acting against my own ultimate welfare.

Within my mind I sometimes become determined to lead a righteous life in every respect; but impelled by the results of my previous actions, sometimes, unknowingly, I become unrighteous. In this state I ask, “Is there any hope for my ultimate welfare?” I definitely think so.

Full Dependence on Bhagavān’s Mercy

I may fail any test in any circumstance but I will not be discouraged. I will continue to traverse the path ofsādhana-bhajana; and my master, who is eternally worshipable for me, most compassionate and the deliverer of the fallen, will definitely shower his blessings upon me. “Kṛṣṇa kṛpā karibena’ dṛḍha kari’ jāne – A fully surrendered devotee always hopes that Śrī Kṛṣṇa will be kind to him. This hope is very firm in him” (Caitanya-caritāmṛta, Madhya-līlā, 23.28).

“Dubalo yadi nā to dube dube vā – Even if my boat has sunk and I am drowning, I will not give up my efforts.” This principle will give me strength. I will not become bereft of hope at any time. No tendency other than bestowing bliss can remain in Bhagavān, who is the embodiment of complete bliss. He is the controller of everyone, and therefore in His dispensation there must be an arrangement to bestow bliss, and only bliss, upon me. I am His servant, so He will surely protect and maintain me. Of this there is no doubt.

bhūmau skhalita pādānāṁ
bhūmir evāvalambanam
tvayi jātāparādhānāṁ
tvaṁ eva śaraṇaṁ prabho

(Vijñāptipañcaka 3)

“Just as the ground is the only support for those whose feet have slipped, You are the only shelter even for those who have offended You.”

Remembering this statement again and again, begging everyone forgiveness for my offences, and fully dedicating myself to the service of Bhagavān and His dear associates with determination, I will continue to offer prayers to the bhaktas and Bhagavān with a service attitude. It is only by their merciful blessings that I can overcome all my tendencies other than to perform bhakti and attain bliss by rendering service unto them. Service to the bhaktas (i.e. Guru and Vaiṣṇavas) and Bhagavān, is indeed my bhajana, devotional practice.

(Courtesy Pujyapada Srila Bhakti Vijnana Bharati Maharaja)
Translated from Sri Caitanya-vani, Year 3, issue 1
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 11 Karttika 2002

Srila Bhakti Dayita Madhava
Goswami Maharaja Page

Interaction With A Muslim

by His Divine Grace Srila Bhakti Dayita Madhav Goswami Maharaj

Bhakti_Dayita_Madhava_Gosvami_Maharaja.jpg - 39555 Bytes

[The following is an excerpt from a new book Pearls of Devotion. This book is a collection of divine sermons of a pure devotee --- Most Revered Srila Bhakti Dayita Madhava Gosvami Maharaja, the most affectionate disciple of Sri Srimad Bhaktisiddhanta Saraswati Goswami Thakur Prabhupad, the founder-acarya of Sri Caitanya Gaudiya Math.]
After Srila Gurudeva (Srila Bhakti Dayita Madhav Goswami Maharaj) took sannyasa, just prior to Indian independence (1947) and afterward, he went on an extended preaching tour throughout India and East Pakistan (modern-day Bangladesh) with several devotees. While in Jamurki-Pakulla in Mymensingh district, Srila Gurudeva gave a lecture in a pandal set up at the local high school. More than a thousand people of both Hindu and Muslim faiths were present in the audience that gathered that day. Several local policemen gave Srila Gurudeva a friendly warning that following partition, the situation was tense in the new country of Pakistan. He was told to be careful about what he said and did because the government was watching him. If complaints were made that something he said went against Pakistan's interests, he could be jailed.
After having received this warning and seeing the large numbers of police officers present in the crowd, Srila Gurudeva started to worry about the difficulties a devotee would have to face if put in prison, where contact with untouchable foodstuffs would be inevitable. Seeking to avoid any possibility of trouble, he requested the listeners to save their questions for the end of his discourse, at which time he would leave fifteen to twenty minutes to address them. He also said that he would entertain further inquiries on matters not related to his lecture in his quarters at another time. He requested that no one interrupt the lecture to ask questions, for it would disrupt the proceedings and cause a disturbance to the other listeners.
Despite this request, however, after Srila Gurudeva had been speaking for half an hour, a maulvi (Muslim priest) stood up and asked, "What is the reasoning behind the Hindu custom of worshipping idols (but-parasti)?" Many of the people in the audience were irritated by the interruption, and told him to be quiet and Srila Gurudeva not to answer. But Srila Gurudeva welcomed the maulvi's question by praising it, saying that it was deserving of an answer from which everyone present could profit.
Furthermore, by answering it he would not wander from the subject under discussion, but would rather enrich it.
He then proceeded to deal with the maulvi's question as follows. He said that before answering him, he wished to ask him a question: "Do you believe in God (khuda)?"
"Of course I do."
"Do you believe in Khuda's omnipotence?"
The maulvi loudly declared, "Khuda is all-powerful!"
Srila Gurudeva then laughed and said, "There, you have your answer."
Not realising the implications of the word "omnipotent," the maulvi was at first confused by Srila Gurudeva's answer. So Gurudeva started to clarify by asking, this time with the help of an example: "Is God powerful enough to take a Mymensingh elephant and to push him through the hole of the smallest needle without even harming a hair on his body?" When the maulvi remained silent, Srila Gurudeva continued, "Perhaps Maulvi Saheb does not know the extent of Khuda's powers, but the fact is that nothing is impossible for the omnipotent Lord. Kartum akartum anyatha kartum yah samarthah sa eva isvarah. He can do whatever He wishes, not do something if he does not wish to do it, or undo or change whatever He has done. The Supreme Lord is all-powerful and nothing is beyond His abilities. The omnipotent Lord is not limited to the powers which we ascribe to Him; that is not what is meant by omnipotence. The sarva-saktiman is one who possesses all powers imaginable and unimaginable. Once we have accepted that the Supreme Lord is omnipotent, we cannot say, 'He can do such and such, but not this or that.' So, in accordance with His wishes, the supremely powerful Lord can appear in any form He desires, at any time, with His full complement of powers. If you say that He cannot, then there is no point in claiming that He is all-powerful.
"Any figure that a man may create out of the five elements, or any entity that he imagines with his material mind-whether with form or formless-is all material. That is what we call a putala or idol. There is no regulation in sanatana-dharma for the worship of such idols. What is ordained, rather, is service to the Lord's Deity Form or Sri Vigraha. The Sri Vigraha is that form which the all-powerful Supreme Lord feels obliged to accept as a result of His devotee's love for Him. There is a gulf of difference between an idol and the Lord's Deity Form. Even though the Lord's Deity Form is purely spiritual, cid-ananda-maya, a materially conditioned soul is unable to recognise Him, just as he would be unable to recognise the Lord if He appeared directly before him. One can only perceive the Lord's Divine Form with the eyes of pure devotion. A vision of the Lord which has not been earned is not a true vision of the Lord."

Pearls of Devotion
by Srila Bhakti Dayita Madhav Goswami Maharaj
This book is a collection of divine sermons of a pure devotee --- Most Revered Srila Bhakti Dayita Madhava Gosvami Maharaja, the most affectionate disciple ofSri Srimad Bhaktisiddhanta Saraswati Goswami Thakur Prabhupad, the founder-acarya of Sri Caitanya Gaudiya Math. These thought-provoking sermons are empowered with divinity and are the cure for our material miseries. A sincere reader will be benefited by their clear and astoundingly factual revelations about devotional service to Lord Sri Krishna.
Chapters include:
I want to say to you
Have I Made a Mistake
How to achieve the absolute
The Necessity of Monasteries and Temples
Non-Violence and Love
Offences to the Holy Name
Reasoning about the Supreme Lord
any many more.
224 pages, paperback. $10.95 US, postage paid worldwide.
To order, please visit Sri Caitanya Gaudiya Math Book Store or write to: email them.
Phone: +91 - 93508 - 89966

Srila Bhakti Dayita Madhava
Goswami Maharaja Page

Pearls of Devotion

by His Divine Grace Srila Bhakti Dayita Madhav Goswami Maharaj

[The following hand-written composition is an excerpt from a new book Pearls of Devotion. For more information visit: www.sreecgmath.org]
One by one, the Vaishnavas of yore have departed from this world, thereby indicating to us to be more attentive in our search for our ultimate goal of life (paramartha). Our lifespan is extremely limited and yet, in spite of having the opportunity, facility, and knowledge of the path to Sri Krishna's Holy Feet, we are not endeavouring to fully immerse ourselves in bhajana. Under the impressions of many, many past lives we have forgotten our own identity. Instead, this body and all that is related to it by maya has come to be our own; our everything. The result of this is that we have deprived ourselves of the attainment of our actual dearmost�Sri Krishna, the embodiment of all delightful mellows (akhila-rasamrita-m�rti).
Without transforming the ego, it is not possible to begin the search for Sri Krishna. What the mundane ego prompts us to do will inevitably be mundane and gross. Without transcending this barrier of maya, the search for paramartha cannot begin. When one understands his origin in Vaikuntha�the spiritual kingdom transcendental to maya�then automatically, one's greed for and sense of habitual duty towards the objects of the material world disappear. "I am an eternal servitor of Sri Bhagavan"�when this awareness awakens, then love for Sri Krishna, His personal associates, and anything connected with Sri Krishna automatically surges forth. To serve Sri Krishna and His devotees, knowing one's relationship with Them (sambandha-j�ana), is known as hari-bhajana. Prior to the awakening of pure sambandha-j�ana , there may be mixed devotion (misra-bhakti), such as offering all results of one's activities etc., but there cannot be pure devotion (suddha-bhakti). Suddha-bhakti might be extremely rare, but yet, that is our goal. One may find many enchanting things in the orchard of the fruitive workers (karma-kandis), but none of them will be of use in getting Sri Krishna. The real fact is that without being established in knowledge of the Self (atma), one cannot practice actual vaikuntha-bhajana. It would be foolish to waste this precious human birth in chasing the mundane and ordinary under the regular course of affairs. In fact, we should make the best use of a bad bargain.
I am pleased to hear that you are engaged in only taking the Name of Sri Hari. The scriptures, as well as our predecessor acaryas, have advised us to give up karma(fruitive activity), j�ana (knowledge), yoga (meditation), tyaga (renunciation), vrata (accepting vows) and tapasya (practising austerities), and have advised us to practice only harinama:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha(Brihan-naradiya Purana 38.126)

"In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress other than the Holy Name, the Holy Name, the Holy Name of the Lord."

Therefore, forgetting all fascination for any other type of discipline and understanding that there is no difference between the Name and the Named, chant the Holy Name. There is no sadhana greater than this. No other way will yield faster results. Nama-bhajana is the topmost among the thousands of limbs of devotion and is the essence of the teachings of Sri Caitanyadeva . Pretending to call out to Bhagavan Sri Hari while having somebody or something else in mind does not constitutenama-bhajana. On the contrary, it is an offence unto the Lotus Feet of the Holy Name. I shall consider myself fortunate if both of you lovingly continue your nama-bhajana and worship of the Supreme Lord.
When we begin Nama-bhajana, the agents of maya try to create problems and obstacles in our spiritual progress. But the devotee of Sri Bhagavan is not the least bit disturbed by this. In fact, all these obstacles propel his devotion and devotional fame to greater heights . All potencies originate from one source which is real (vastava) and true (satya). Therefore, how can any potency, including the material potency of that vastava-vastu, the Supreme Controller, harm those who are working only out of love for Him?
Ignorant persons, enmeshed as they are in worldly objects, always undergo suffering in the material world and are continuously in a state of fear. But the pure devotee or the intelligent person knows that Sri Krishna is the Supreme Controller. This is why those who worship Sri Krishna never fear anything or anyone, as there could never be any cause for them to fear. Maya enters the heart of the jiva and increases suffering, fear and lamentation born of ignorance in the same proportion as the separation that there is between the jiva and Sri Krishna. There is a big difference between showbottle or recreational spirituality and actual krishna-bhakti. Dovetailing all of one's desires with the desires of Sri Krishna is known as suddha-bhakti. We must endeavour for this. When you belong to Sri Krishna, Sri Krishna will also belong to you.
You have to be vigilant, making sure you are not diverted due to attachment to material and temporary religious practices. If you analyse in detail the characters of those who try to obstruct you in your path of hari-bhajana, you will find that they are leading their lives deeply engrossed in activities that are totally averse to Sri Krishna. Moreover, the views of such enslaved souls and those of pure devotees can never be similar. The difference in their views is natural and must necessarily be there. But the wise and clever devotee, keeping intact his devotion to bhakti, does not withdraw from usual interaction with the world around him. Only those activities that are against bhakti must be avoided. There is no need to abandon material and social activities that are not averse to suddha-bhakti. I do not see why householder devotees should give up their routine social activities. You should cooperate with or help your relatives at the time of functions such as marriages and so on. However, eating non-vegetarian food and remnants of food offered to demigods is strictly prohibited.
If no one from your family or from the society you live in were highly educated, then taking this plea, would you also wish to remain uneducated? Similar is the case with spiritual knowledge. No wise man on this planet will advise you to keep yourself devoid of such invaluable spiritual knowledge. Rather, you will be advised by any well-wisher to set a high standard from which the others will benefit. For the sake of the temporal, do not harm your actual, spiritual interest (paramartha). Consider this carefully: How much can you flatter others for the sake of material comforts? How much will you benefit and for how long? What good will it accrue to either of you? A human being may die at any moment. How much will your sympathy towards such people benefit them after your death and vice versa? Remember that at the time of our death, all objects related to the body will be left behind and we will have to go far away. Do not ever be concerned about pleasing the ordinary conditioned souls who cannot differentiate between good and bad, who are attached to lust, anger and greed, and enveloped by bad habits. Sri Bhagavan is the protector and maintainer of all. Do not waste your invaluable and tender devotional life blindly following some helpless and hapless foolish people who are bereft of their own eternal welfare.
Without enthusiasm, no progress can be made in any field. With great enthusiasm, call out to Sri Bhagavan as much as you can. Chant the maha-mantra^[1] on your beads with concentration and devotion. Knowing yourself to be the property of Sri Krishna, you will have no desire to gratify the senses of others.
Sri Krishna is the embodiment of all transcendental delightful mellows (akhila-rasamrita-m�rti). He is therefore competent to satisfy the prayers of devotees of any of the different mellows. Those who do not have any ulterior motive in their hari-bhajana will get the opportunity to fully savour the Form of the Supreme Lord filled with transcendental mellows. In whichever mellow a devotee serves Him, Bhagavan Sri Krishna will reciprocate accordingly^[2]. Bhagavan can only be attained by adopting the devotional path because only devotion is competent to do so. For this to happen, we will have to sacrifice all our material comforts and material inclinations. It is useless to sacrifice one's own self�body, mind and speech�for the happiness of worldly people who are averse to Bhagavan. It will only be appropriate to offer the gift of sacrifice to the All-Powerful Bhagavan Sri Krishna, Who is All-Existence, All-Knowledge and All-Bliss . Go on chanting the Holy Name of the Supreme Lord without apprehension. He will definitely absolve you of all your anarthas^[3].
[1] The mah�-mantra: Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare/ Hare R�ma, Hare R�ma, R�ma R�ma, Hare Hare.
[2] The five principal mellows are:

1. Neutrality (��nta-rasa).
2. Servitude (d�sya-rasa).
3. Friendship (sakhya-rasa).
4. Parenthood (v�tsalya-rasa).
5. Consorthood (m�dhurya-rasa).

(3) The four anarthas are:

1. Misconception of self (svar�pa-bhrama).
2. Evil non-eternal desires (asat-trishna�).
3. Propensity to commit offence (apar�dha).
4. Weakness of heart (h�daya-daurbalya).

Pearls of Devotion
by Srila Bhakti Dayita Madhav Goswami Maharaj
This book is a collection of divine sermons of a pure devotee-Most Revered Srila Bhakti Dayita Madhava Gosvami Maharaja, the most affectionate disciple of Sri Srimad Bhaktisiddhanta Saraswati Goswami Thakur Prabhupad, the founder-acarya of Sri Caitanya Gaudiya Math. These thought-provoking sermons are empowered with divinity and are the cure for our material miseries. A sincere reader will be benefited by their clear and astoundingly factual revelations about devotional service to Lord Sri Krishna. Chapters include I want to say to you, Have I Made a Mistake, How to achieve the absolute, The Necessity of Monasteries and Temples, Non-Violence and Love, Offences to the Holy Name and Reasoning about the Supreme Lord any many more.

Srila Bhakti Dayita Madhava
Goswami Maharaja Page

How to Find Truth

Excerpts from the Holy Biography of His Divine Grace Nityalila-pravista Om Visnupada Paramahamsa 108 Sri Srila Bhakti Dayita Madhava Gosvami Maharaj

Srila Bhakti Dayita Madhava Gosvami Maharaja is the Spiritual Preceptor of His Divine Grace Sri Srila Bhakti Ballabh Tirtha Maharaja, who related these excerpts originally in Bengali. A full English edition of this biography will be available from GOKUL in the near future.
In this text, the title "Srila Gurudeva" refers to Srila Bhakti Dayita Madhava Gosvami Maharaja.
Photo: Nityalila-pravista Om Visnupada Paramahamsa 108 Sri Srila Bhaktisiddhanta Sarasvati Prabhupada, founder of Sri Gaudiya Math. It was upon his request that his disciple Srila Bhakti Dayita Madhava Gosvami went to speak with Dr. Ramana. Srila Gurudeva had a divine ability to get to the root of a question and to respond immediately with correctness born of expertise. He had a remarkable capacity for deftly handling persons fond of modern arguments, utilizing the very logic and examples of those with whom He was debating. Thus, whoever came near Him could not escape the influence of His charismatic personality. Those who have heard Him speak may recall the examples He cited while dwelling on Harikatha (topics about the Divine Lord). The following incident is referred to for the sake of those who have not had the good fortune to have been personally present.
In 1930, at the Sri Gaudiya Math at Bag Bazaar, the annual month-long celebration of Sri Krsna Janmastami (appearance day of Lord Krsna) was being held. On each day, a different renowned personality would preside over the gathering. Some students of the famous scientist Dr. C.V. Ramana would attend these meetings to listen to the learned Svamijis. On one occasion, they wished to know from Srila Prabhupada (Srila Bhaktisiddhanta Sarasvati) why such an internationally famous figure such as Dr. Ramana had not been invited to preside at this function. Srila Prabhupada replied that He had no objection whatsoever and cordially decided to extend an invitation to the great scientist. Srila Prabhupada asked our Gurudeva to go and offer the invitation personally. Srila Gurudeva went to Dr. Ramana's house, but he was not at home. His wife employed a bearer to take Srila Gurudeva to the laboratory on Circular Road, where Srila Gurudeva and Dr. Ramana met on the first floor. Dr. Ramana was engaged in research in the corner of a large room. Since Dr. Ramana was not conversant in either Bengali or Hindi, the dialogue took place in English. Upon being asked by Dr. Ramana, Srila Gurudeva explained the reason for His coming. Having heard the reason, the scientist said, "I do not honor your 'kesta-bistu.' I will not give credence to anything that cannot be perceived by the senses and is fanciful by nature. Time is of great value to me. I am, however, willing to go to any conference which deals with science or education."
Srila Gurudeva: "Your students regularly attend our programs at Bag Bazaar Gaudiya Math. It is they who want you to preside over a session. Srila Prabhupada has instructed me to invite you. Please agree to our request."
Dr. Ramana: "Can you show me your God? If you can, then I will go."
Srila Gurudeva: "I cannot see anything beyond that wall, but would it be truthful to say that there is nothing beyond it?" The room in which they spoke had no windows. There were only walls, behind one of which stretched North Calcutta.
Dr. Ramana: "You, perhaps, cannot see. But I will be able to see with the help of an instrument."
Srila Gurudeva: "There is a limit to the power of any instrument. You may be able to see as far as that power can take you, but does this mean that there is nothing beyond the limitations of the instrument?"
Dr. Ramana: "Let it be. I will not give my time. I will not dwell on anything that is not within the purview of my bodily sense experience. I ask you again, can you show me God? If you can, only then will I spare my time."
Srila Gurudeva: "You have arrived at what you consider to be a scientific truth. What will be your response if your students demand that you demonstrate proof of your conclusions as a condition for accepting you as their teacher?"
Dr. Ramana: (emphatically) "I shall convince them of the truth!"
Srila Gurudeva: "First, convince them of the truth, and then teach them?"
Dr. Ramana: "No, they will have to follow the same path of inquiry that I have followed. First, they will be required to study this subject in their Bachelor's program, and later in their Master's program. They must also work under me for five years. Then they will have realized the correct conclusion."
Srila Gurudeva: "Do not the great saints and sages of Bharata say the same things that you have said? Follow the path that they have followed to realize Atma-Paramatma-Bhagavan and find out for yourself whether or not God can be realized. You cannot impart your realizations to your students at the very beginning. They must follow a specific course. Thus, follow the path meant for God realization and experience the results for yourself. Try first and then negate it if you must, but is it wise to negate something from the very onset without even trying it?"
Dr. Ramana did not immediately reply.
After some time he said: "I do not know anything about Krsna. What will I say at such a gathering? Would it not be better to invite someone who has knowledge of the subject?"

Srila Bhakti Dayita Madhava
Goswami Maharaja Page

The Qualification for Seeing God

Excerpts from the Holy Biography of His Divine Grace Nityalila-pravista Om Visnupada Paramahamsa 108 Sri Srila Bhakti Dayita Madhava Gosvami Maharaj

Srila Bhakti Dayita Madhava
Goswami Maharaja Page

The Importance of Sambandha-jnana

Excerpts from the Holy Biography of His Divine Grace Nityalila-pravista Om Visnupada Paramahamsa 108 Sri Srila Bhakti Dayita Madhava Gosvami Maharaja

Srila Bhakti Dayita Madhava Gosvami Maharaja is the Spiritual Preceptor of His Divine Grace Sri Srila Bhakti Ballabh Tirtha Maharaja, who related these excerpts originally in Bengali. A full English edition of this biography will be available from GOKUL in the near future.
In this text, the title "Srila Gurudeva" refers to Srila Bhakti Dayita Madhava Gosvami Maharaja.
Photo: Their Divine Lordships Sri Sri Gaur-Nitai as They appear at Imli-tala, Vrindavana, India.
In 1954, before it became the practice to hold the previously mentioned religious conventions, Srila Gurudeva would read and analyze the Srimad Bhagavatam in various temples. At that time, He was staying in Kanya Balika Vidyalaya, near Jalandhar railway station in Fantanganj. He was accompanied by His spiritual colleagues and disciples, Sri Dinabandhu Brahmacari (Srimad Bhakti Sambandha Parvata Maharaja), Sri Narayana dasa Brahmacari (Srimad Bhakti Prasada Puri Maharaja), Sri Radha Krsna Garga (Srimad Bhakti Sarvasva Niskincana Maharaja), Sri Krsna Ballabh Brahmacari (Srimad Bhakti Ballabh Tirtha Maharaja) and others. Every morning, Srila Gurudeva would recite scripture at Sri Nohadiya Mandir, where the holy deities of Sri Sita-Rama, Sri Hanuman and the Siva-linga resided. For seekers of the Ultimate Truth, the answer to the following question is of the utmost importance. After listening to Srila Gurudeva for some time, an elderly lady asked a question in the Punjabi language. Sri Narayana dasa Brahamacari, who originally came from Punjab, acted as interpreter, for although Srila Gurudeva knew Hindi, He was not fluently conversant in Punjabi. This highly relevant question was as follows.
For the last fifty years without fail, the elderly lady had been coming to the temple, taking darsana of the holy deities, attending arati ceremonies, circumambulating the temple, singing kirtana glorifying Sri Hari and listening to the Bhagavad-gita, Srimad Bhagavatam, Ramayana, etc. whenever the opportunity arose. Now she was old and unfortunately, despite all this, not a grain of devotion or love for Sita-Rama had sprouted in her heart. Instead, the pull of attraction for her children and grandchildren had increased. If love for Bhagavan had not grown under these circumstances, then what could be the use of such practices and disciplines?
Srila Gurudeva was very pleased to hear this particular question. He announced to the gathering that since everyone should be there to hear the reply, He would therefore give it the following day.
The next day, before speaking on the scriptures, Srila Gurudeva asked the elderly lady whether or not she had ever requested anyone to explain the true identity of Sri Sita-Rama, her own self, the world and her relationship with Sri Sita-Rama. Had she, instead, attended the temple as a matter of course without feeling the need to be inquisitive?
"Without awareness of any relationship, love for Bhagavan cannot be experienced. It is the knowledge of relationships that gives birth to love. Even in our day to day lives, whenever someone desires to know our identity, we rattle off a string of relationships such as: 'I am the child of that mother or father,' 'I am the mother or father of that child,' 'I am the husband or wife of that person,' etc. Carrying with us the concept that our identity is comprised of such mundane types of relationships, we visit the temple, view the deities, participate in Hari-kirtana, listen to Hari-katha and go through the motions of observing various religious practices. However, we find that these observances do not take us to Sri Hari, but instead, root us ever more firmly in our family/friend relationships. These works are punya, or dharma(actions performed for future merits). They are not bhakti, or devotion. The false ego drives man to fruitive activity. This petty ego must be discarded and the all-pervading 'I' of the self must be embraced. In our daily lives, whatever we do feeds this petty ego. For example, one thinks, 'This is my wife, my child,' etc. Even when we visit the temple, it is for the interest of this false self and for all that is seemingly connected with or related to it. We do not go to the temple for Sri Bhagavan. Thus, it is only natural that we display the tendency to follow the dictates of our ego, falsely thinking that therein lies our self-interest.
The day I realize that I belong to Sri Bhagavan, that all my relationships are with Sri Bhagavan, then my real self will become manifested, and spontaneously, all my actions will be for Sri Bhagavan and Sri Bhagavan alone. Identifying my interests with those of Sri Bhagavan, I will now surrender myself and all that belongs to that self to Sri Bhagavan. Only in that specific situation is love and devotion for Sri Bhagavan possible. The grace of the bonafide guru or preceptor will enable us to realize to whom we are actually related. Prior to this knowledge of relationship, it is not possible to have any idea of Sri Bhagavan. When we do not exert much effort to understand the nature of this relationship, our realization is understandably delayed. After establishing this relationship, we can start our sadhana (spiritual practices) and begin to understand our real needs. The scriptures of sanatana-dharma and all the wise sages have discussed three important points in great detail: 1. sambandha--the conditioned soul's relationship with the Supreme Lord, 2. abhidheya --the regulated activities for reviving one's relationship with the Supreme Lord and 3.prayojana --the ultimate goal of life to be attained by the conditioned soul, i.e., Krsna-prema, love of God.
In spiritual life then, the first step is toward sambandha-jnana --knowledge of relationships."

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Swans and Ducks

This moving story is taken from the Holy Biography of Nityalilapravishta Om Visnupada Paramahamsa 108 SriSrila Bhakti Dayita Madhava Gosvami Maharaja. In this anecdote, one Sri Kamakhya Carana Sen asks questions of his Guru Maharaja, Srila Bhakti Dayita Madhava Gosvami Maharaja, which led him to make a life changing decision. Sri Kamakhya Carana Sen is known today as His Divine Grace Srila Bhakti Ballabh Tirtha Maharaja, who is the narrator of this story. A full English edition of this biography will be available from GOKUL in the near future.
In this text, the title "Srila Gurudeva" refers to Srila Bhakti Dayita Madhava Gosvami Maharaja.
Photo: Sri Krsna Ballabh Das Brahmacari, who later became Srila Bhakti Ballabh Tirtha Gosvami Maharaja, present day President/Acharya of Sri Chaitanya Gaudiya Math.
In 1947, Srila Gurudeva again visited Assam. He had gone there at the request of a householder devotee of Sri Gaudiya Math at Gowalapada (the headquarters of Gowalapada Mahakuma) named Srimad Radha Mohana dasa Adhikari. Accompanying Him on this journey were Srimat Krsnakesava Brahmacari, Srimad Uddharana Brahmacari, Sriman Madhavananda Vrajavasi and Srimad Ratharudha dasa Brahmacari. Srila Gurudeva and the other Vaisnavas stayed at the residence of Radha Mohana Prabhu. Religious meetings were organized at different sites throughout the city. Advocate Sri Ksiroda Sen presided over a special session of Hari-Sabha.
The local government pleader Sri Kamakhya Carana Sen, the pleader of Mecapada estate, Sri Priyakumara Guharaya and other prominent citizens were also present. Sri Kamakhya Carana, the son of Sri Dhirendra Kumara Guharaya, met Srila Gurudeva for the first time at the residence of Srimad Radha Mohana Prabhu. Later, he became Sri Krsna Ballabh Brahmacari, and eventually Srimad Bhakti Ballabh Tirtha Maharaja. Sri Kamakhya Carana and His friend, Devavrata (Ravi) approached Srila Gurudeva with many philosophical queries. When Sri Kamakhya Carana paid obeisances to Srila Gurudeva, who was seated on His bed, he shuddered, experiencing the electrifying effect of the showering of His blessings. Sri Kamakhya Carana asked, "Repeatedly chanting the name of Hari, I often have the feeling that soon I will obtain darsana of Bhagavan, but as soon as the thought arises that I will leave my loved ones, I become afraid and I cease chanting. By what method can I continue to chant at such moments?"
Although the question lacked intelligence and depth, Srila Gurudeva endeavored to explain with the help of an example. He replied, "Some ducks were swimming in a pond which was foul and stagnant. With great glee they were living by eating snails, worms, prawns, etc., in that putrid environment. One day, they saw their cousins flying overhead in the azure sky. They were in all respects, from feather to size, very beautiful. The ducks on the pond reasoned that the handsome appearance of their cousins was due to the fact that where their cousins soared was a better place than their own pond. Then they felt sorry for themselves, thinking that if they could only go to that place, they too would become as attractive as their cousins. However, the birds in the sky were actually swans who were returning to Manasa Sarovara from the sea. Seeing the forlorn expression of the ducks, one of the swans felt pity for them, and circled downwards. The ducks were filled with a sense of awe upon seeing this majestic creature more closely. They prayed to be taken to the swan's abode. The swan said that it was for this very reason that he had descended from above to take the ducks away from that unhealthy, foul place. The ducks, however, replied that they did not possess the strength to fly far and high. Full of compassion, the swan suggested to the ducks that they climb onto his back. Upon hearing this, the ducks conferred with one another and then asked the swan whether or not they would find snails and worms in their new place of residence. The swan replied that such low creatures are not to be found in the Himalayan Manasa Sarovara. In that place, they live by eating the lotus flower. Speaking in chorus, the ducks wanted to know how they would therefore survive there. Unanimously, they decided not to go. It was the petty attractions of the pond that held the ducks back. Analogously, it is the external gross creations of Maya and its attractions that act as barriers to our leaving this mundane world. Sri Bhagavan, uncontaminated by material attributes, is ever blissful and any place He is present becomes pure and sanctified. There is nothing in the place where He resides that is foul or temporary. Those who cling to the creations and manifestations of Maya can never reach the True Creator. Bhagavan and Maya are polar opposites. Man cannot become free from base desires without the help of sadhus:

tato duhsangam utsrjya
satsu sajjeta buddhiman
santa evasya chindanti
mano-vyasangam uktibhih(Srimad-Bhagavatam, 11.26.26)

"The wise avoid the wicked and seek the holy. One who is holy, offering holy advice, cuts asunder the desires that create obstructions in one's spiritual life."
Srimad Radha Mohana Prabhu had taken diksa initiation from Srila Prabhupada. As Sri Radha Mohana Brahmacari, he had resided at the Math for a period of time. When he became a householder, he took the name Srimad Radha Mohana Adhikari. The residents of Gowalapada greatly respected him for his devotion and chanting. To them, he was known as "Radha Mohana da." He worked in the Records Office of the uncle of Sri Kamakhya Carana (Srimad Bhakti Ballabh Tirtha Maharaja). Being thus connected, and residing in the same village, Srimad Radha Mohana Prabhu had great concern for the spiritual advancement of Srimad Bhakti Ballabh Tirtha Maharaja. Mention should also be made that the devoted wife of Radha Mohana Prabhu was also very instrumental and made her valuable contribution in this regard. Radha Mohana Prabhu was the main source of inspiration behind Srimad Bhakti Ballabh Tirtha Maharaja's decision to join Sri Gaudiya Math, and as a result of this, he had to suffer taunts and criticisms.
Srila Gurudeva used to send letters to Sri Kamakhya Carana at the address of Sri Radha Mohana. In one letter, answering some queries of Srimad Bhakti Ballabh Tirtha Maharaja, Srila Gurudeva had advised Him to peruse the work of Srimad Bhaktivinoda Thakura known as "Jaiva Dharma." By reading this book, Srimad Bhakti Ballabh Tirtha Maharaja was able to set to rest any doubts He may have had. Srila Gurudeva expressed the opinion that a government job would not be suitable for a person who had opted for the life of a monk, and who wished to follow the path of renunciation. The householder who chants the Name of Hari should always seize any opportunity to advance his spiritual life. Heeding these words of advice from Srila Gurudeva and finding it impossible to perform adequate bhajana in His present circumstances, Sri Kamakhya Carana resolved never to enter householder life.

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Sri Caitanya Mahaprabhu and International Peace

by His Divine Grace Nityalilapravishta Om Vishnupada Paramahamsa 108 Sri Srila Bhakti Dayita Madhava Gosvami Maharaja

In celebration of the laying of the foundation stone of the new Hyderabad Math, His Divine Grace Srila Bhakti Dayita Madhava Gosvami Maharaja addressed a special religious convention that was held at Balaji Bhavana in Hyderabad from August 5 through 7, 1961. Below are excerpts from one of His lectures.
A full account of this historic event is in a book on the Holy Life of Srila Bhakti Dayita Madhava Gosvami, written by his devoted disciple, His Divine Grace Srila Bhakti Ballabh Tirtha Maharaja. This important work has been translated into English from the original Bengali, and is presently being edited by GOKUL. Please check back periodically to find out more about its upcoming publication.
"The nations of the world, irrespective of race and religion, can only be truly united in love and harmony by following the path of prema-bhakti (love of God) as laid down by Sri Krsna Caitanya Mahaprabhu. Love (prema) is even greater than the concept of non-violence (ahimsa). To 'not harm others' is a negative; that is to say, it means to refrain from doing something rather than doing it. On the other hand, love or prema is a positive action; it is the effort to do good towards others. In reality, all talk about non-violence is in fact quite superficial, for in this life none can exist without harming another. True non-violence is possible only when the self is totally surrendered to doing that which is for the welfare of all living creatures. Since we are all infinitesimal parts of the One Supreme Entity, our true happiness lies in union, in the completion of the incomplete. If you water the roots of a tree, all the branches and leaves are automatically nourished. If you eat via the mouth and stomach, your whole body is nourished. Analogously, if you serve and please Sri Hari, everyone will become satisfied, for all are in Him and He is in all. Knowledge of Him is non-dualistic, for He is the One Omniscient and Eternal Reality.

yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya(Srimad-Bhagavatam, 4.31.14)

Pure love, or prema-bhakti, is focused upon the indivisible Personality of the Supreme Lord, Who is One without a second, Bhagavan Sri Krsna. If an individual does not perceive that the totality and oneness of God is the very center of his existence, then it is inevitable that love for the body, family, society, province and country will clash with the body, family, society, province and country of others. An example to help visualize the preceding statement can be given as follows. If one draws many circles with their centers at different points on a page, then depending upon their proximity to one another, there is the possibility that their circumferences might cross and overlap. In this manner, if there are many self-centered sentient beings in the universe, then conflict becomes inevitable. If, on the other hand, the supremacy of that One Center (God) is recognized by all, leaving no room for a second, then the question of contradiction does not arise. If one loves the Whole, then one simultaneously loves all the parts of that Whole.

tasmistuste jagat tustam
prinite prinitam jagat

However, that love which is not directed toward God should be understood to be only lust. This is the underlying cause of jealousy and violence of all kinds, including war. According to Sri Krsna Caitanya Mahaprabhu, Bhagavan Sri Krsna is at the center, and all created things radiate out as parts and parcels of The One Supreme Energy. At this deep level, all superficial differences are shorn away. All living entities are unified in the sense that they are eternally existing, individual servitors of the One Supreme Lord. Sri Krsna Himself, by His unparalleled grace and exquisite beauty attracts each individual to Him. Even His own avataras (incarnations) are drawn to Him and thus, Sri Krsna epitomizes the very concept of love. By loving Sri Krsna, the lotus flower of pure love will spontaneously blossom in the hearts of all creatures, and the path to that pure love for Sri Krsna in the present era of the Kali-yuga is nama-sankirtana, constant chanting of the Holy Names of the Lord. Since all living beings have a right to His Name, then nama-sankirtana will be the thread to bring the different nations into a oneness of prema, love for God."

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The Nature of the Mind

Excerpts from the Holy Biography of His Divine Grace Nityalila-pravista Om Visnupada Paramahamsa 108 Sri Srila Bhakti Dayita Madhava Gosvami Maharaja

Srila Bhakti Dayita Madhava Gosvami Maharaja is the Spiritual Preceptor of His Divine Grace Sri Srila Bhakti Ballabh Tirtha Maharaja, who related these excerpts originally in Bengali. A full English edition of this biography will be available from GOKUL in the near future.
In this text, the title "Srila Gurudeva" refers to Srila Bhakti Dayita Madhava Gosvami Maharaja [pictured at left].

The disciples of the Sri Caitanya Gaudiya Math and its well-wishers organize a religious convention annually. The purpose is to hold a meeting of like-minded persons from Amrtsar, Ludhiyana, Hosiyarpur, Khanna and other places throughout the Punjab and Uttar Pradesh. "Sangha saktih kalau yuge:" In the Kali-yuga, the treasure of bhakti must be guarded by an organization of bhaktas (devotees). Without such an organization, the capital of bhakti will not be able to multiply. That is why there is a real need for such types of religious conventions. This is what compelled Srila Gurudeva to persevere with His mission, even in the face of illness. Sri Sudarsana dasa Adhikari (Sri Surendra Kumara Agarwala) was the main person who organized a massive rally near the Maihira Gate at the Sanatana Dharma Mandir. From Thursday, May 5 through Sunday, May 8, 1966, Srila Gurudev graced the residence of Dr. Kailasa Natha Kapur at Vikramapur. Other monks and devotees stayed at the Cintapurni temple and at the houses of nearby residents. At 8 A.M., Sunday, May 8, Srila Gurudeva departed Sanatana Dharma Mandir for a huge, elaborate nagar-sankirtana through the districts of Adda Hosiyarpur, Khingra Gate, Panca-Pida Cauk, Atari Bazaar, Suda Cauk, Rena Bazaar, Sekha Bazaar, Bhairo Bazaar and other places, and finally back to the Mandir.

On these preaching tours, Srila Gurudeva always had ready answers, accompanied by a smile, for the many who came to Him with different types of queries. The arrogant and the shrewd, who tried to bait Srila Gurudeva, never succeeded in making Him forget His smile. On the contrary, His replies always left them astounded. His calm and composed personality was a portion of the Divine. The wise never lose their composure under any circumstances. One particular example among many that could be cited is worthy of mention.
At Jalandhar, Srila Gurudeva was staying at the house of Dr. K. N. Kapur, which was not far from Sri Sanatana Dharma Temple at Maihira Gate. The religious convention was to be inaugurated by Him at the temple at 8 P.M. Srila Gurudeva, accompanied by Srimad Bhakti Ballabh Tirtha Maharaja, was about to leave to attend the function when they were interrupted by the sudden arrival of notable persons in a cavalcade of cars. These people insisted upon an interview, despite Srila Gurudeva's repeated reminders that many people, who had spent a great sum of money to bring Him there, were waiting at the convention site for Him. He also informed them that they were most welcome to join the gathering and that if they could not, they were welcome to call on Him the following morning. These visitors, however, claimed that they were scheduled to leave Jalandhar that very night. At this juncture, Dr. K. N. Kapur returned home where he recognized one of the visitors to be an income tax officer named Mr. Pande, and earnestly appealed to Srila Gurudeva to spare them at least ten to fifteen minutes of His time.

Srila Gurudeva then returned to His room and seated Himself. In a bellicose mood, Mr. Pande led a verbal attack saying, "I do not believe in the existence of the atma or the Paramatma. I do not admit to the reality of anything that I cannot see or touch. I have come to You with twenty questions."

Srila Gurudeva, smiling and without showing the least bit of irritation, started writing the questions down. This alone took about fifteen minutes. If at least five minutes were to be devoted to answering each question, then yet another one hundred minutes would be required to answer all the questions. However, Srila Gurudeva did not have another minute to spare. When He stood up and politely requested the visitors to try and return the following morning, Mr. Pande suddenly burst forth saying, "Svamiji, I am greatly disturbed. My mind is restless. Tell me something quickly. Give me a mantra that will calm my nerves."

Srila Gurudeva then broke into a broad smile and said, "Pande Saheb! You are misleading me."

Taken aback, Mr. Pande again fervently repeated that his mind was truly tossing and turning and that he was not misleading anyone.

Srila Gurudeva now explained to him, "Pande Saheb! Does your mind even exist? By your own declaration, you cannot admit to the existence of something you can neither see nor touch. Can you see your mind? What is its shape? What colour is it? Is it black or white? Is it hard or soft? Since you can neither see nor touch it, obviously it must not exist. It follows, therefore, that rest and unrest of the mind cannot be an issue if the mind itself is non-existent."

Pande Saheb replied instantly, "Although I can neither see nor touch my mind, I know of its existence through the action of thinking."

Srila Gurudeva then replied, "Pande Saheb, you have answered your own question. Just as the mind can be experienced by the stream of thoughts, despite the fact that it cannot be grasped by either sight or touch, so also do I know that I am a spark of the fire of sat-cit-ananda (eternal existence, knowledge and bliss) because I want to exist eternally, I want to know eternally and I want to be in bliss eternally. Thus, behind the self, or atma, is the Super-Self, or the Paramatma. One has to be qualified to obtain the darsana of the atma and Paramatma. They can be experienced only by the worthy.
What is the true value of these perishable, material senses? Even a slight injury to the eye or ear cuts off the world of sight and sound. If such a learned person as you says that the material world, dependent upon these perishable senses, is real, then where will lesser mortals like us go? It is only by the grace of God that it is possible to spontaneously and directly perceive reality."

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