Always Embraced by Krsna Volume 1 Part 2 "Have You Taken Sannyasa?"

• VOLUME 1 •

Kṛṣṇāliṅgita-vigraha

Always

Embraced

by Krsna ...

The Life and Times of

Śrī Śrīmad Gour Govinda Swami Mahārāja Part 2 1974-1979

“Have You Taken Sannyasa?”

Compiled by

Nimāi Paṇḍita dāsa

Kṛṣṇāliṅgita-vigraha

Always

Embraced

by Krsna ...

The Authorised Biography of Śrī Śrīmad

Gour Govinda Swami Mahārāja Volume 1 - Part 2

Revised and Enlarged Edition

Kṛṣṇāliṅgita-vigraha

Always

Embraced

by Krsna ...

The Life & Times of

Śrī Śrīmad Gour Govinda Swami Mahārāja

Volume 1 – Part 2 1975 – 1979

Have You Taken Sannyāsa?

Compiled by Nimāi Paṇḍita dāsa

Always Embraced by Kåñëa is compiled from informal talks, interviews and lectures delivered by Çréla Gour Govinda Swami Mahäräja, and interviews with his friends, family members, godbrothers, godsisters, disciples, followers and wellwishers.

This series of volumes on the life story of Çréla Gour Govinda Swami Mahäräja has been authorised by Çréla Gour Govinda Swami himself, personally. This particular volume has been compiled from interviews conducted with him. He himself gave the framework for the entire story of his life to the author.

When Çréla Gour Govinda Swami Mahäräja was in the gåhastha-äçrama, he was known as Brajabandhu Manik. After he left family life on Räma-navami April 1, 1974, he gave himself the name Gour Gopälänanda däsa. On receiving harinäma initiation from Çréla Prabhupäda he was named Gour Govinda däsa. When he received sannyäsa from Çréla Prabhupäda, during the Deity inauguration festival held at the Çré Çré Kåñëa-Balaräma Temple, Våndävana in 1975, he was given the name Gour Govinda Swami. Çréla Prabhupäda would also affectionately call him ‘Gour Govind’, and he is known as Çréla Äcärya Öhäkura, Çréla Gurudeva and Gurudeva by his disciples.

Guëärëava däsa was one of the original builders and managers of the Çré Çré Kåñëa Balaräma Temple in Våndävana. Part of his interview is featured in this volume.

Kṛṣṇāliṅgita-vigraha - Always Embraced by Kṛṣṇa Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

First Edition (soft-bound) 1,000 copies - 1999 Second Edition (soft-bound) 2020 Third Edition (hard-bound) 1,000 copies - 2021

ISBN: 978-0-648-16317-6

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Permission given to quote short excerpts, such as, a few sentences, a few paragraphs - provided attribution is given - as follows: © 2021 - Tattva-vicära Publications (reproduced with permission).

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Every effort has been made to trace or contact all copyright holders. The publishers will be pleased to make good any omissions or rectify any mistakes brought to their attention at the earliest opportunity.

Disclaimer: The information presented in this book is derived from interviews.

Please note that terms used by the interviewees such as äcärya, mahä-bhägavata, sad-guru, uttama-adhikäré have been applied as addressed by interviewees and in no manner intended to perturb our readers. We humbly request you to acknowledge their sentiments of affection and reverence for Çréla Gour Govinda Swami.

vāg-daṇḍo ‘tha mano-daṇḍaḥ kāya-daṇḍas tathaiva ca yasyaite nihitā-buddhau trīdaṇḍīti sa ucyate tridaṇḍam-etan-nikṣipya sarva-bhūteṣu mānavaḥ kāma-krodhau tu saṁyamya tataḥ siddhiṁ niyacchati “One who accepts the rod of chastisement for the speech, mind, and actions, and who keeps his senses in check with the rod of chastisement is known as a tridaṇḍī, or one who has accepted the threefold rod of chastisement and renunciation.”

“One who disciplines his mind, speech, and body and controls his lust and anger towards other living beings and thus gives up these bad qualities is a tridaṇḍī and attains liberation.”

— Manu-saṁhitā 12.10-11

Tridaëòé Sannyäsé

Çré Çrémad Gour Govinda Swami Maharäjä

Kṛṣṇāliṅgita-vigraha

Always Embraced by Kṛṣṇa

“W

ithout being empowered by the direct potency of Lord Kṛṣṇa to fulfil His desire and without being specifically favoured by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people.

Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kṛṣṇa. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore, he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Kṛṣṇa’s effulgence throughout the world. Such an ācārya, or spiritual master, should be considered non-different from Kṛṣṇa - that is, he should be considered the incarnation of Lord Kṛṣṇa’s potency. Such a personality is kṛṣṇāliṅgita-vigraha. That is, he is always embraced by the Supreme Personality of Godhead, Kṛṣṇa. Such a person is above the considerations of the varṇāśrama institution. He is the guru, or spiritual master, for the entire world, a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsaṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”1 — Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda

Table of Contents Preface Introduction

I

i A Pure Devotee Has All Good Qualities i A Pure Devotee Is a Perfect Brāhmaṇa ii A Pure Devotee Is Completely Surrendered iii The Pure Devotee Is Always Provided for by the Lord iv A Pure Devotee Develops Love for One and All iv The Pure Devotee Is Controlling the Lord by His Pure Devotion v Kṛṣṇa Searches for the Dust from the Lotus Feet of His Pure Devotee vi A Pure Devotee Can Give Bhakti by His Association vi One’s Bhakti Becomes Pure in His Association vii His Association Is Needed to Achieve Kṛṣṇa viii He Sees Kṛṣṇa Everywhere viii

Chapter One Sannyāsī Ṭhākura The Sannyāsa Initiation of Śrī Gour Govinda Dāsa His Heartfelt Desire Come True Under the Order of a Bona Fide Sad-Guru 16 April 1975 20 April 1975 He Was a Very Natural Sannyāsī The Tridaṇḍī Sannyāsa Āśrama Who Was the Second Candidate?

This Is How One Glorifies the Spiritual Master One Other Devotee Took Sannyāsa Along with Tripurāri Tridaṇḍī Sannyāsa The Four Types of Sannyāsa

3 3 3 5 6 6 6 9 10 11 12 13 15

The Two Categories of Sannyāsa He Is a Devotee from His Birth Kṛṣṇa-Balarāma Temple Do not Refuse Them Śrīla A.C. Bhaktivedanta Swami Prabhupāda’s Preaching Mission

Was in No Way Established in Orissa

Chapter Two Depend on Kṛṣṇa Chapter Three On the ISKCON Land in Bhubaneswar Fool’s Paradise There was Nothing Here No One Would Come Here A Vaiṣṇava Is Not Alone Do not Eat Outside - Cook Your Own Food An ISKCON Centre Under Your Leadership A Very Severe Test The Story of Upamanyu A Severe Test Fully Engaged in Śrīla Prabhupāda’s Service The Second Trip Back to Bhubaneswar A Great Saintly Person Śrīla Prabhupāda’s Two Instructions How can you Imagine to Build a Temple Here?

The Preaching Begins The Move Close to the Land The Glories of Sādhu Saṅga A Journey of Great Spiritual Significance The Move Closer to the Land To Meet the Spiritual Master

16 17 18 18 19

23

27 29 30 30 31 31 31 33 33 35 36 37 38 41 41 42 42 43 47 47 52

The Mango Grove The Move onto the Land Undergo Hardship for the Guru The Daily Activities of Śrīla Gour Govinda Swami

Chapter Four The Arrival of the First Devotees

53 55 56 58

63

Chapter Five A Temple in Bhubaneswar Just Like the Jagannātha Purī Temple 71 I Am Not Inclined to Go There 71 A Herculean Task 72 Tridaṇḍi-Bhikṣu — A Transcendental Beggar 74 Bhubaneswar — The Gateway to Jagannātha Purī Dhāma 76 Kṛṣṇa Sent Him 77

Chapter Six The Kumbha-melā The Kumbha-melā in Brief Then that Is the Paramparā I am a Beggar, Bābā Such an Exalted Personality

Chapter Seven At Lord Śiva’s Invitation Lord Śiva Invited My Guru Mahārāja Lord Śiva is Welcoming You Please Come and See Jagannātha This is a Very Famous Kṣetra

83 85 85 86 87

91 91 92 93 93

Chapter Eight Śrīla Prabhupāda in Bhubaneswar

97 97 97 98 99 100 102 103 103 106 108 109 109 110

The Instruction of All Ācāryas Out of Your Causeless Mercy January 18 January 19 In the Dust of Orissa The Ability to Accept Whatever Kṛṣṇa Provides Prabhupāda Did Something Very Wonderful I am not Going Because My Disciples Are Not Allowed January 20 Bhubaneswar Will Help Me The Depth of Love Śrīla Prabhupāda had for Śrīla Gurudeva A Sādhu Living in a Mud Hut The Spiritual Movement for this Age Will Begin in Utkal - Orissa The Holy Place of Jagannātha Purī in Orissa

— Hy Utkale Puruṣottamāt 110 The Garga Saṁhitā 111 Śrīla Gour Govinda Mahārāja Was a Most Cultured Man 112 They Were Both Very Impressed With Śrīla Prabhupāda 112 Śrīla Prabhupāda’s Dust Fell Here 113 We Were Out in the Paddocks 114 Where Were the Good Sweet Shops 115 January 21 115 The Journalist’s Question 116 “Just See How Degraded Is this Man!” 118 January 22 118 January 23 118 There Were Many Problems 118 So Many Miracles 119 Orissa’s Cooking Is Very Nice 120 An Out of the Way Place 120 It is Taped in My Heart You Should Accept Disciples 122

Tṛṇād Api Sunīcena As an Uprooted Tree Falls on the Ground He Is so Sincere Only Two People Were Enthusiastic About the Bhubaneswar Project Orissa Is a Very Poor State There Was Only One Amount Paid India Has Spiritual Vision and the West has Money — Together They can Function Nicely January 24

123 124 126 126 127 127 128 129

Chapter Nine In Purī with Śrīla Prabhupāda

— 25 January to 26 January Snāna-Yātrā & Jagannātha-Kathā Śrī Jagannātha Purī Dhāma Snāna-Yātrā — The Appearance Day of Lord Jagannātha Why are They in this Form?

Kṛṣṇa’s Heart is in Vrajabhūmi His Queens’ Love Is Mixed with Jñāna and Aiśvarya Vraja-Līlā is Intoxicating Subhadrā Blocked the Entrance Subhadrā Could Not Signal to Rohiṇī Nārada’s Request Festival of the Chariots Ratha-yātrā — General Instructions Yei Kṛṣṇa - Sei Gaura - Sei Jagannātha Mahāprabhu Came as an Ācārya King Pāṇḍyavijaya and the Material History Early One Morning Mahāprabhu Pulled the Ratha from Kurukṣetra to Vṛndāvana

147 147 147 149 150 151 151 152 152 153 153 154 154 155 156 156 157 157

January 25 Let there be Ratha-Yātrā Every day!

The Purī Paṇḍās January 26 A Brief History of the Sākṣi-gopāla Deity Śrīla Prabhupāda Visits the Sākṣi-Gopāla Temple

Chapter Ten Śrīla Prabhupāda in Bhubaneswar

158 159 160 161 162 164

169 169 170 171

He Must be a Great Vaiṣṇava Completed in Bhubaneswar January 27 – January 30 31 January — Initiations 173 1 February 173 Do Not Call Him ‘Bābā’ 174 2 February — Lord Nityānanda’s Appearance Day 175 The Source of Spiritual Strength 177 Kṛṣṇa is Śrī Caitanya Mahāprabhu

and Balarāma is Nityānanda Prabhu 177 No Information of Spiritual Strength 177 Material Disease —Ahaṅkāra-Vimūḍhātmā 178 Balarāma Means Guru-tattva 179 As Cooling as Millions of Moons 179 If You Want Peace Take Shelter of Nityānanda Prabhu 179 Dance with Kṛṣṇa 180 We Have no Anxiety 180 That Which Will not Exist Permanently 181 Go to Real Existence 181 Material Civilisation is Killing the Soul 182

Formerly There was no University Peacefulness - Self-Control - Austerity The Shelter of Lord Nityānanda’s Lotus Feet Society, Friendship and Love The Mercy of Lord Nityānanda That Bhuvaneśvara Was Also Important 3 February Tolerate and Co-operate!

A Small Island of Dust Surrounded by Jungle

182 182 183 183 184 185 186 189 190

Chapter Eleven The Glories of Bhubaneswar & The Surrounding Area 193 Bhubaneswar is a Vaiṣṇava-kṣetra Lord Śiva Guards the Kṣetras Bindu-sarovara Ananta Vāsudeva Śrīmān Mahāprabhu in Bhubaneswar The Glories of Śrī Bhubaneswar Dhāma How Did Lord Śiva Come to Bhubaneswar? Śrī Caitanya Mahāprabhu Visits Bhubaneswar End Note Śrīla Prabhupāda Established the Ratha-Yātrā Car Festival

of Lord Jagannātha All over Planet Earth Śrīla Prabhupāda’s Dissatisfaction for Orissa Jagannātha Will Come to Bhubaneswar I Leave All My Mercy Here

193 194 196 198 199 200 200 205 206 207 207 208 208

Chapter Twelve Only a Great Vaiṣṇava 211 Only a Great Vaiṣṇava The Photograph and the Scorpion Śrīla Gour Govinda Mahārāja Was Always Translating

212 213 214

Just an Idea They Were Amazed to See Him Always Undisturbed Struck by His Depth of Sincerity

215 216 216

Chapter Thirteen Śrī Śrī Gaura-Nitāi Come to Bhubaneswar 219 We Will Not Go

221

Chapter Fourteen Here it Is Completely Different 225 I Accepted Him the Same as I Accepted Śrīla Prabhupāda Mountains and Desert Sannyāsīs Would Come and ask for Milk and Halavā Vṛndāvana - 15 October 1977 Preaching in the Villages

225 227 227 228 229

Chapter Fifteen Śrīla A.C. Bhaktivedanta Swami Prabhupāda 233 Vṛndāvana “I Want to Go There, to Bhubaneswar” Looking from Goloka Vṛndāvana A Vaiṣṇava Never Dies Śrīla Prabhupāda Enters the Eternal Pastimes November 14, 1977, at 7:30 P.M. Friends and Well-Wishers Came Out to Honour and Respect

This Great Vaiṣṇava-Ācārya Samādhi Meanwhile in Bhubaneswar...

Cry for the Sun

233 234 234 235 236 238 239 240 241 243

Chapter Sixteen ISKCON Orissa I Did Not See Him Sleep Life Membership and Book Distribution It Seemed to Be in the Middle of Nowhere The Wonderful Personal Example of Gour Govinda Mahārāja The Fire Yajña He Was the Perfect Example

Chapter Seventeen The Sādhu Is from the Fourth Dimension

249 249 249 250 251 251 252

257 258

A Disastrous By-Product of Science and Technology One Should Never Attempt to Understand Inconceivable

Subject Matters Through Mundane Logic 258 Associating Intimately with Kṛṣṇa 260 The Truth of Kṛṣṇa Consciousness 260 Turiyā

— The Fourth Dimension 261 Approach a Sādhu Not to See but to Hear Him 263 Śruta-īkṣita Pathaḥ — The path of Seeing by Hearing 264 Unless You Hear Your Eyes Cannot Be Opened 265 Only Those Who Have Tattva-Jñāna Are Serving Kṛṣṇa 265 Then You Can See the All-Beautiful Śyāmasundara 266 Self-Realised Souls Are Very Rare 267 The Māyāpura Festival 268 We Thought that He Was in Samādhi 269 The Disappearance day of — Śrī Śrīmad Bhakti Dayita Madhava Mahārāja 270 Many Devotees Tried to Wake Him up 271 Two Sannyāsīs Were Holding Gour Govinda Mahārāja 271

He Is Now in Samādhi 272 He was Totally Unaware of His Body 273 I Had Never Read Anything Like this in Any Book 273 Śrīla Akiñcana Kṛṣṇa Dāsa Bābājī Mahārāja Arrives 273 That is a Symptom of Bhāva 274 Lord Caitanya Exhibits Ecstatic Symptoms 274 Śrīla Prabhupāda liked the Bābājī 278 He is in Kṛṣṇa’s Pastimes 279 “Please Forgive my Offences, I Have Offended You so Much.”

280 The Ayurvedic Doctor, Mystic and Psychic 282 This Is a Very High Vaiṣṇava 283 The Sādhu Is from the Fourth Dimension - Part Two 283 His Whole Body Transformed 287 The Pure Devotee Within the ISKCON Movement 288 The Most Amazing Thing Occurred 291 Without the Help of the Gopīs One Cannot Enter into these Pastimes 293 The Cashiers Office 296 What Is This?

296 The Greatest Boon of Śrīla Prabhupāda’s Mercy 297 A Genuine Seer of the Truth 298 His Mood was Completely Different After these Four Months 299 Please Forgive Me 301 Always Embraced by Kṛṣṇa 301 End Note 302 Concluding Remarks 304

Chapter Eighteen There Is Symmetry Between the Early Lives of All

Pure Devotees of the Lord Worship of the Deities Birth in a Vaiṣṇava Family Great Devotion from His Very Childhood

307 307 308 309

In the Confidence of a Pure Devotee A True Representative of the Lord

Appendix One Śrīla Akiñcana-Niṣkiñcana Kṛṣṇa Dāsa Bābājī Mahārāja The Intimate Relation between

Bābājī Mahārāja and Śrīla Prabhupāda The Mahā-mantra Is Coming from His Heart!

311 311 315 316 317

Appendix Two Completely Aloof from Everything Material 321 Appendix Three Saturated with Deep Devotion

325

Appendix Four A Heart-to-Heart Relation 329 My Śikṣā-guru A Pure Vaiṣṇava and Devotee In Heart-to-Heart Relation He Was Very Intimate to Me

Appendix Five He Who Delights in His Qualification Receiving Dīkṣā Initiation Simple Living - High Thinking His Carefree Detachment Inspiring Grand Service While Remaining Possessionless

329 329 330

337 337 338 339 340

Appendix Six Official Statement of the BTG 341 Śrīla Akiñcana Kṛṣṇa Dāsa Bābājī Mahārāja 341

Appendix Seven The Most Amazing Thing Occurred 345 Quotes from the lectures of

Śrīla A. C. Bhaktivedanta Swami Prabhupāda 345 There is no Better Method of Worshipping Kṛṣṇa 345 The Dealings of the Gopīs with Kṛṣṇa 345 Caitanya Mahāprabhu’s Life was to Love Kṛṣṇa 346 How to Love Kṛṣṇa Without Any Motive 346 The Ocean of the Transcendental Loving Affairs 346 Gopī-bhāva-rasa 347 How the Gopīs are Engaged 347

Verse Index Glossary Notes & References

351 355 363

Preface väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù “I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.”1 vande çré-kåñëa-caitanyapremämara-taroù priyän çäkhä-rüpän bhakta-gaëän kåñëa-prema-phala-pradän

“I offer my obeisances to all the dear devotees of Çré Caitanya Mahäprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Kåñëa.”2 When I first met Çréla Äcärya Öhäkura Gour Govinda Mahäräja face to face, in March 1989 [we had previously corresponded for over a year], Bhubaneswar, India, I felt inspired to record his biography* * Svayambhü Mahäräja [06.12.1935 - 11.08.2010]: His name prior to meeting and taking initiation from Çréla Gurudeva was Subash Biswal. He had written an account of Çréla Gurudeva’s life, but it was in Oriya and at the time I did not know of that book. Svayambhü Mahäräja wrote two books: the first Püta jévana-carita – The Sacred Life History, which is the Biography of Çréla Gour Govinda Swami in Oriya. His second book was: Kåpä-patraväli – Merciful Letters; a compilation of the letters that Çréla Gour Govinda Swami wrote to him. When Svayambhü prabhu [Cont. on next page ]

I

A lway s E m b r a c e d

by

Kåñëa

as reading this would be greatly beneficial to the family of Vaiñëava devotees and countless aspirants. My experiences in Bhubaneswar on that first visit, were enough for me to understand that this was no ordinary devotee of the Lord, nor an ordinary svämé, nor just another guru. His whole body glowed which is a symptom of one who has not committed any sinful activity and we observed this during our first visit to his hut.

After reading this first Volume of his divine life, one will appreciate that it is not possible to over glorify a personality and sädhu such as Çréla Gurudeva. As conditioned souls, we are not even able to comprehend the exalted position of such a transcendental personality. We cannot grasp it. As described in the topmost of all scriptures Çrémad-Bhägavatam: rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-‘bhiñekam “My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realise the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vänaprastha, accepting sannyäsa, 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.”3 took sannyäsa on 01.03.2004, he stipulated that his name would stay the same as the name his beloved Gurudeva gave him. Thus, his sannyäsa name became His Holiness Svayambhü Mahäräja.

II

P r e fa c e When so many amazing facts about Çréla Gour Govinda Swami Mahäräja are compiled, it will lead the reader to his extraordinary personality. This publication is our humble presentation of this extraordinary and remarkable personality, born in a family of great Vaiñëavas.

In his Çré Hari-bhakti-viläsa, Çréla Sanätana Gosvämé quotes the following verses: prathamaà tu guruà püjya tataç caiva mamärcanam kurvan siddhim aväpnoti hy anyathä niñphalaà bhavet “If anyone worships his guru first and then worships Me [Çré Kåñëa], he certainly achieves perfection. If he does not do so, his worship bears no fruit.”4 bhaktir yathä harau me’sti tadvan niñöhä gurau yadi mamästi tena satyena svaà darçayatu me hariù “If my devotion to my guru is even stronger than my devotion for Çré Kåñëa, then may this fact cause Çré Kåñëa to reveal Himself to me.”5 After all, it is the duty of the disciple to glorify the spiritual master, hä hä prabhu koro doyä, deho more pada-chäyä, ebe jaça ghuñuk tribhuvana “O spiritual master, ... Be merciful unto me and give me the shade of your lotus feet. May your glories now be proclaimed throughout the three worlds.”6

III

A lway s E m b r a c e d

by

Kåñëa

Also it is written in Bhaktivinoda-väëé-vaibhava: “…it is the duty of the disciple to glorify the spiritual master for one hour everyday…”7 If we did this, “...glorify the spiritual master for one hour everyday...” how much information would we need to collect about him? So the glorification I am presenting here is miniscule, actually, only touching the tip of the top of the iceberg of his glories.

When Çréla Gurudeva came to Australia in October 1990, I asked him if he would consider conducting interviews about his life and he consented. The idea was that at some point in time, someone would write a book about him. At that time, it was not determined who that person would be. I never thought that I would actually write a book about his divine life. But, after conducting certain interviews, I spoke with Gurudeva and asked who should author the book, since I did not think it would be me. He said to me, “You will author it.”

My experience in writing was limited to letters, and I felt I lacked scholarly ability, but by prayers and feeling deeply inspired, I undertook this task. After that first encounter with my spiritual preceptor and subsequently collecting information on his divine life by the way of the interviews I had conducted on his first tour of Australia, I became truly amazed that such a personality existed.

Such interviews validated my first impressions of him during that first visit to Bhubaneswar in 1989.

I started conducting interviews and researching the life of our beloved Çréla Gurudeva from 1989, to obtain the information in this volume. The original volume of Gurudeva’s life story was published many years ago and was titled Kåñëäliìgita-vigraha “One who is Always Embraced by Kåñëa”, however, this is a revised and expanded edition, presented in two parts.

IV

P r e fa c e This volume describes the amazing personality Çréla Gour Govinda Mahäräja, from his birth, childhood, teenage years, through to his adulthood and meeting His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda, and his subsequent years in the International Society for Kåñëa Consciousness (ISKCON). Çréla Prabhupäda’s statements about Çréla Gour Govinda Swami - “He is a devotee from his birth”, “He is an ideal Vaisnava”, and “Kåñëa has sent him” were not made lightly. As the reader turns the pages of this book, all his wonderful and unique qualities will become apparent.

I wish to thank everyone who helped with this publication, in particular the unknown devotee (whoever he or she may be) who took the time to upload the whole book (the earlier version) to the Internet, and my long time friend Jagat-pati däsa, who checked the old text to the new text just to make sure we did not make any omissions. This was of great assistance to us. A special thank you to my old friend BV Çuddhädvaité Mahäräja who took time off from his busy schedule to help with this publication, to Vaijanté-mälä däsi who did the final read on this publication, Maïjumedhä devé däsé for editing, layout, cover design and everything else that she does for Tattva Vicära Publications. I would also like to thank Jagat-pati däsa, Tarun Kåñëa däsa, Navadvépa Chandra däsa, Guru-çakti däsa, and BV Paramärthé Mahäräja for helping with proofreading. May Çréla Gour Govinda Swami Mahäräja shower his blessings upon one and all.

I especially would like to offer my eternal gratitude and prayers to my divine master Çréla Gour Govinda Swami Mahäräja who gave me the opportunity to carry out this service.

a dāsa Nimāi Paṇḍit

Your lowly servant,

p

Insignificant disciple of Çréla Gour Govinda Swami Mahäräja.

V

Introduction Excerpts from a lecture by Çréla Gour Govinda Mahäräja Çrémad-Bhägavatam 9.15.39-40 Bhubaneswar, 26 December, 1994.

“...All the great virtues manifest in a Vaiñëava’s body, for it is said that all of Kåñëa’s virtues are transferred to His devotee. These transcendental qualities are the characteristics of pure Vaiñëavas, and though they cannot be described fully, I shall try to give some indication of them. Devotees are compassionate; they never deliberately create enmity; they are truthful in words and deeds and without prejudice; they are blameless, magnanimous, mild, clean, and uninterested in material possessions or ambition. Engaged in welfare work for everyone, they are peaceful; they have taken complete shelter of Kåñëa and are not influenced by lust. They are harmless, steady, and have overcome the six cardinal sins – lust, anger, greed, envy, illusion and jealousy. They eat only as much as required, and are not inebriated. Devotees are respectful and without false prestige; they are grave, compassionate, friendly, poetic, expert and silent...”

A Pure Devotee Has All Good Qualities yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräù

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“…All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva…”1 “…The Caitanya-caritämåta also speaks about the qualities of a sädhu. One who is a sädhu, a pure devotee, is purified externally and internally, antar-çuddhi and bahir-çuddhi…” sarva mahä-guëa-gaëa vaiñëava-çarire kåñëa-bhakte kåñëera guëa sakali saïcäre “All the great virtues manifest in a Vaiñëava’s body, for it is said that all of Kåñëa’s virtues are transferred to His devotee.”2 “…The same sixty qualities that are in Kåñëa manifest in the aikäntika-kåñëa-bhakta, pure kåñëa-bhakta, except the four mädhuryas.* If you develop pure bhakti, automatically all the other qualities will manifest…”

A Pure Devotee Is a Perfect Brāhmaṇa “…The Båhad-äraëyaka Upaniñad, verse 4.4.21 states, ‘Tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù – a wise person who knows the Supreme Lord, Parabrahma, through the process of devotion, is a brähmaëa.’ One who knows bhagavata svarüpa [the original form of the Lord] perfectly well, who * The four mädhuryas: rüpa-mädhurya, the sweetness of His supremely beautiful form; veëu-mädhurya, the sweetness of His flute playing; rati-mädhurya, the sweetness of His loving dealings; and lélä-mädhurya, the sweetness of His wonderful pastimes. These four kinds of mädhurya are only available in Kiçora-kåñëa.

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Introduction has prema-bhakti [service on the platform of pure love], is a brähmaëa. When a brähmaëa becomes a Vaiñëava then he is a perfect brähmaëa…” “…The brähmaëa’s gotra is cyuta-gotra, they belong to the fallible line, but Vaiñëavas become a part of the acyuta-gotra, infallible line, because they are a part of Kåñëa’s family... If the brähmaëa accepts Vaiñëava dékñä, then he becomes a Vaiñëava, a perfect brähmaëa. It is said that one who knows brahmavastu is brähmaëa... Brahma means éçvara, svayam-bhagavän [the original Supreme Personality of Godhead, Himself]. Who is svayam-bhagavän? All çästra states that svayam-bhagavän is Kåñëa…” brahma-çabde kahe pürëa svayaà bhagavän svayaà bhagavän kåñëa,—çästrera pramäëa “The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Çré Kåñëa. That is the verdict of all Vedic literature.”3 “…Brahma means Kåñëa, Parambrahma...One who knows Kåñëa knows Brahma, and therefore he is a brähmaëa. One who does not know Kåñëa is not a brähmaëa… As long as one has not acquired the knowledge of Brahma he is not a real brähmaëa. He only develops the abhimäna that he is a brähmaëa…”

A Pure Devotee Is Completely Surrendered “…The chief symptom of a sädhu, a pure devotee, is kåñëaikaçaraëatva, complete surrender unto Kåñëa, unconditional surrender, not partial, artificial or conditional. The life of a bhakta is useless in the absence of the chief symptom…”

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The Pure Devotee Is Always Provided For By the Lord ye tähäna däsya-pada bhäve nirantara tähäna avaçya däsya karena éçvara “The Lord desires to be the servant of anyone who always desires to be a servant of the Lord.”4 “…The Supreme Lord is known as bhakta-vatsala, very dear to His servitor, and sevaka-vatsala, His servitor is very dear to Him. Ye tähäna däsya-pada bhäve nirantara tähäna avaçya däsya karena éçvara, for one who thinks of the lotus feet of the Lord constantly the Lord becomes his servant. Kåñëa seeks that opportunity to serve His däsa, His bhakta, dear devotee…”

A Pure Devotee Develops Love for One and All “…The humble sages benefit everyone because they see kåñëa-sambandha, the relationship with Kåñëa. They see every jéva as Kåñëa’s jéva. So he develops love towards one and all.

Kåñëa is the object of love. If you can love Kåñëa then you can love one and all. Otherwise there is no question of love at all. They are free from dvandväd, duality, liking, disliking or hatred. You may like someone and dislike someone else. Only one who sees Kåñëa as the object of love can love one and all, so there is no question of hatred or disliking…”

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Introduction The Pure Devotee Is Controlling the Lord

by His Pure Devotion “…Kåñëa is supreme. However, in the Ninth Canto of the ÇrémadBhägavatam He said to Durväsä Muni,

ahaà bhakta-parädhéno hy asvatantra iva dvija sädhubhir grasta-hådayo bhaktair bhakta-jana-priyaù5 He, who is supremely independent, said, “I have no independence. I am subordinate to My bhakta, to My dear devotee, bhakta-parädhéno…” “…The dear devotees are completely surrendered to the lotus feet of Kåñëa, they are always engaged in His loving service. His premé-bhaktas have bound Him up in their hearts with the rope of love. Kåñëa is their only object of love… He who is eternally free, unbound, and independent, is now in loving bondage … In Hari-bhakti-sudhodaya (14.29) He has said, “Sadä mukto ’pi baddho ’smi bhaktena sneha-rajjubhiù, though I am eternally free and independent, still I become bound up with the rope of love of My devotees…” “…In the Caitanya-caritämåta it is written, bhakta ämä preme bändhiyäche hådaya-bhitare yähäë netra paòe tähäì dekhaye ämäre6 “That premé-bhakta has bound Me up in his heart with the rope of love. Wherever he looks he sees Me.”

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“…Kåñëa has said, ‘I am defeated. I cannot slip away from the heart of a pure devotee. My devotee has bound Me up with the rope of love in his heart.’ This bondage is so strong, so tight that even the all-powerful Kåñëa cannot break it…”

Kṛṣṇa Searches for the Dust from the Lotus Feet of His Pure Devotee “…It is also said that Kåñëa stealthily, unnoticeably follows behind His dear devotee just to take some dust from the lotus feet of His premé-bhakta. Why? In his commentary Çrédhara Svämé has said: in order to purify His creation. Çréla Jéva Gosvämé states in his Sandarbha that it is to purify Himself and repay his debt, as Kåñëa cannot repay the debt to His premé-bhakta.

Kåñëa has also said this to the gopés in the Tenth Canto of the Çrémad-Bhägavatam. ‘O gopés, you have developed so much pure love for Me. You have given up your family ties, family affection, husband, children, dear ones, everything, to come to Me in the dead of night to this jungle. You love Me so much but I have nothing with which to repay you.

Therefore I am indebted to you, na päraye….’ He is indebted because the wealth required to pay back this debt is not in His possession…”

A Pure Devotee Can Give Bhakti

by His Association “…Bhaktis tu bhagavad-bhakta-saìgena parijäyate – bhakti or pure devotional service to the Supreme Lord is obtainable only in the association of pure devotees. In a previous birth you may have attained some bhakti-sukåti, then in this birth

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Introduction you will develop bhakti and automatically you will be attracted towards sädhu-saìga…” “…There are so many people, but how many are coming for sädhu-saìga? It is a question of bhakti-sukåti. When someone has acquired bhakti-sukåti he comes for sädhu-saìga and develops bhakti. … Bhaktivinoda Öhäkura has said that prior to taking shelter at the lotus feet of sädhu, before engaging in bhajana – gireche nänä anarthare bhai, ‘O brother, you are surrounded by so many anarthas.’ Then when someone takes shelter at the lotus feet of sädhu-guru and engages in bhajana, bhajana-kriyä, acceptance of the regulative principles, then anartha-nivåtti, all your anarthas are destroyed. That is the result of bhakti developed by the merciful association of sädhu.

This is the result of sädhu-saìga…”

One’s Bhakti Becomes Pure in His Association “…If someone engages in çuddha-bhajana, pure bhajana, and chants the pure name by the association of pure devotees, automatically all good qualities develop. They simultaneously develop. At this stage there are no anarthas and that sädhaka will not develop taste in anything material. He develops nämeruci, taste for chanting the holy name and he relishes the nämapremämåta, the nectar emanating from the holy name…” “...Narottama Däsa Öhäkura has also sung about that in Prema-bhakti-caëdrika: märjjana haya bhajana sädhu-saìga anükñaëa – one should always stay in the association of a sädhu. Sädhu means a premé-bhakta, a pure devotee who has developed kåñëa-prema. Then your bhajana will be nice. Your bhajana will be purifying, and märjjana – cleansing. Cetodarpaëa märjanaà, the more the mirror is cleaned, the clearer vii

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the reflection. Whose bhajana is more and more purified? One who is always in sädhu-saìga. This is very important. One who is always in sädhu-saìga, in the association of a pure devotee or devotees and does bhajana, his heart becomes cleansed, in the same way as a mirror that is cleansed of all dirt gives a perfect reflection. Bhaktivinoda Öhäkura has said, “O my dear friends do not waste your valuable time in acquiring all these good qualities. The only one requirement is to have pure sädhu-saìga. Take shelter at the lotus feet of a pure devotee and engage yourself in bhajana under his guidance, then you can develop pure devotion and automatically all good qualities will develop…”

His Association Is Needed to Achieve Kṛṣṇa “…We have a destination, a goal. Our goal is to get allbeautiful Kåñëa, Çyämasundara. So how can you get the allbeautiful Kåñëa? Therefore you need a premé-bhakta who has bound up Çyämasundara in his heart…”

He Sees Kṛṣṇa Everywhere Devotee: …You were saying that a real brähmaëa is someone who knows Acyuta, the infallible Lord. So does that mean that he has seen the Lord or he just knows about the Lord? Çréla Gour Govinda Swami: He sees and knows everything.

Kåñëa is always manifest to him. yo mäà paçyati sarvatra sarvaà ca mayi paçyati tasyähaà na praëaçyämi sa ca me na praëaçyati*7 * Translation for Bhagavad-gétä 6.30: “For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” viii

Introduction “…This is complete Kåñëa-consciousness: ‘One who sees Me everywhere, wherever he looks. ‘Oh! Kåñëa is there.’ One who sees everything in Him, is completely Kåñëa conscious. ‘He is not out of My sight, I am not out of His sight. He sees Me, I see him’…”

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CHAPTER ONE

Sannyāsī Ṭhākura The Sannyāsa Initiation of Śrī Gour Govinda Dāsa

Chapter One

Sannyāsī Ṭhākura

The Sannyāsa Initiation of Śrī Gour Govinda Dāsa

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His Heartfelt Desire Come True

ré Gour Govinda dasa demonstrated his mood of complete dependence and surrender to Çréla Prabhupäda’s desire. He simply wanted to be an instrument in the hands of his spiritual master. This excerpt is an example of a sweet and earnest prayer at the lotus feet of Çréla Prabhupäda: “...So, I had Gour Gopälänanda däsa as my name when I met your Divine Grace in Våndävana for the first time [1974].

From that day, up-to-date you knew me very well. You have a very magnanimous heart. Really you are like a wish fulfilling tree, because whenever there is any desire cherished by me, it is fulfilled then and there by you. I had the desire to take up sannyäsa (as I have already mentioned) and go to Orissa to preach Krishna Consciousness. The desire of taking sannyäsa

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has already been fulfilled. Now the next thing arises to go to Orissa. Your Divine Grace has already expressed that this servant of yours would go to Orissa and do preaching over there. A plot of land has already been made available to us in Bhubaneswar for opening a centre. To fulfil this desire this servant wants suitable associates – devotees – with him to work in Orissa. If you will be gracious enough to shower your causeless mercy upon this servant, then he can do wonders by acting as an instrument in thy hands...” (Excerpt from a letter to Çréla Prabhupäda by Çréla Gour Govinda Swami, ISKCON Centre, Hyderabad, 12 September 1975).

At this point in time, Gour Govinda däsa had left family life a year before to wander across India in search of a bona fide guru, and it was almost six months since he had first come into contact with His Divine Grace Çréla A. C. Bhaktivedanta Swami Prabhupäda. Våndävana is the holiest of holy places in India and it is the personal abode of Lord Çré Kåñëa. Some three hundred years ago, the Deity of Çré Gopäl Jéu* had come all the way from Våndävana to Jagannätha Puré and was given to Gopal Giri, an ancestor of Gour Govinda däsa. And now in that same holiest of holy places, Gour Govinda däsa would be given the holy order of sannyäsa.

The date was Sunday 20 April, 1975. The day was Räma-navamé, the appearance of Lord Rämacandra, and simultaneously, it was the opening celebration of the newly completed Çré Çré Kåñëa-Balaräma Temple in Våndävana, by Çréla A. C. Bhaktivedanta Swami Prabhupäda.

Gour Govinda däsa went to Våndävana for the opening of the Çré Çré Kåñëa-Balaräma Temple on the Ramaëa-reté land.

As already mentioned in Volume 1, Part 1; on leaving home *Author’s note: For more information see Volume One, Part One, Chapter One.

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he had changed his name to Gour Gopälänanda däsa, and upon receiving initiation, Çréla Prabhupäda called him Gour Govinda däsa. Now his name would again change to the sannyäsé title Swami - “Gour Govinda Swami.”**

Under the Order of a Bona Fide Sad-Guru On this very day in the year of 1975, the great aspiration of the life of Brajabandhu Manik, now Gour Govinda däsa, would be realised: he would take sannyäsa and go out to preach the mission of Mahäprabhu under the guidance of a bona fide sad-guru, his spiritual master, His Divine Grace Çréla A. C. Bhaktivedanta Swami Prabhupäda.

As Çréla A.C. Bhaktivedanta Swami Prabhupäda writes in his Bhagavad-gétä commentary: “...Anyone who has no other interest but to dedicate his life to the service of the Lord is actually a sannyäsé. Such a person always thinks of himself as an eternal servant, dependent on the supreme will of the Lord. As such, whatever he does, he does it for the benefit of the Lord. Whatever action he performs, he performs it as service to the Lord. He does not give serious attention to the fruitive activities or prescribed duties mentioned in the Vedas...”

(Bhagavad-gétä 9.28, puprort)

The opening of the temple has been described in the Çréla Prabhupäda-lélämåta in the following way:

**Author’s note: One who has taken sannyäsa is called a swami, or goswami, which literally means one who has become the master of his senses.

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16 April 1975 “When Çréla Prabhupäda finally arrived to conduct the Kåñëa-Balaräma Mandira opening, he was pleasantly surprised to see the three tall domes rising over the temple. The domes had been entirely constructed during the eight months since his last visit. The four-storey international guesthouse had also been completely built during his absence. Surabhi had supervised workers in day and night shifts to get everything done on time.

The tall central dome and two side domes, one over each altar, were magnificent... They could be seen for miles, rising boldly above the landscape of Våndävana, proclaiming the worship of Kåñëa and Balaräma. 1

20 April 1975 Çréla Prabhupäda installed the Deities during the grand opening of the Kåñëa-Balaräma Mandira. Almost a thousand disciples were present, and the governor of Uttar Pradesh was the guest of honour. After years of hard endeavour, the grand opening was a climactic triumph for Çréla Prabhupäda and his movement. While still standing at the altar after having offered the first ärati to Kåñëa-Balaräma, Prabhupäda addressed the crowd, explaining that this was an international temple, where people from all over the world could come to worship and take shelter of Gaura-Nitäi, Kåñëa-Balaräma and Rädhä-Kåñëa. 2

He Was a Very Natural Sannyāsī During the opening of the Çré Çré Kåñëa-Balaräma Temple and the installation of the Deities Çré Çré Gaura-Nitäi, Çré Çré Kåñëa-Balaräma and Çré Çré Rädhä-Çyämasundara, Çréla

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Prabhupäda also initiated numerous devotees from all around the world. Åddha däsa from England vividly remembers the initiations and the sannyäsa initiation of Çréla Gour Govinda Swami: Åddha däsa: The first time I came across Gour Govinda Swami was when I was in Våndävana in 1975, at the opening of the Kåñëa-Balaräma Mandira. I was on my way to South Africa. There were initiations taking place in the courtyard of the Kåñëa-Balaräma Temple and during that time Çréla Prabhupäda was giving initiation to many people from all over the world. Most of the devotees who came up and took vows from Çréla Prabhupäda were, just accepting their beads and repeating their vows in front of Çréla Prabhupäda.

Then the most astounding thing took place. Actually, it was set up, a little bit, by the new devotees that were taking initiation from Çréla Prabhupäda. Çréla Prabhupäda had to explain to them the meaning of initiation, but when Gour Govinda Mahäräja came up, well, he took over the whole show because he gave a spontaneous speech to Çréla Prabhupäda on the glories of the guru. Çréla Prabhupäda went into a sort of trance when he heard this. His offering was quite lengthy and it was all in Sanskrit. Çréla Prabhupäda was very taken back and was practically crying. Çréla Prabhupäda glorified Gour Govinda Mahäräja very much. He said this is how to glorify the spiritual master. He was very much taken by the offering of Gour Govinda Mahäräja.

I never forgot it; it is something you do not forget. Çréla Prabhupäda was really taken aback. Gour Govinda Mahäräja seemed a very natural sannyäsé.

There were many taking initiation at that time; there was one French devotee and Çréla Prabhupäda asked him what are the four regulative principles. The boy said, “No meat, fish or eggs; no gambling, no intoxication and no sex.” Then Çréla Prabhupäda said, “No! I didn’t say no sex, I said no illicit sex.”

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Then Çréla Prabhupäda explained that you can have sex as a gåhastha but not illicit sex, and that was all around the same time. Many of the devotees were coming up to Çréla Prabhupäda to get their beads and they were nervous. However when Gour Govinda Mahäräja came up to take sannyäsa, he was very natural.* When Çréla Gour Govinda Swami took sannyäsa Çréla Prabhupäda quoted this verse: çré-bhagavän uväca anäçritaù karma-phalaà käryaà karma karoti yaù sa sannyäsé ca yogé ca na niragnir na cäkriyaù “The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated, is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.” 10

Çréla Prabhupäda quoted this verse and said, “He is a real sannyäsé,” and then gave him the sannyäsa daëòa.

* Author’s note: In Back to Godhead Magazine, they had this to say about Çréla Gour Govinda Swami’s sannyäsa: “...Gaura Govinda Swami met Çréla Prabhupäda in Våndävana in 1974, after having travelled as a mendicant for six months to holy places throughout India.

In 1975, at the opening of ISKCON’s Kåñëa-Balaräma Temple in Våndävana, Çréla Prabhupäda accepted him as a disciple and awarded him sannyäsa, the renounced order of life...” (BTG #27.02, 1993)

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The Tridaṇḍī Sannyāsa Āśrama Çréla Gour Govinda Swami: It is stated in çästra, açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet** 3 Five things are forbidden in Kali-yuga: açvamedhaà gavälambhaà, the offering of a cow in sacrifice, the offering of a horse in sacrifice, sannyäsaà pala-paitåkam, the acceptance of the order of sannyäsa, the offering of meat in pitå-çräddha, and devareëa sutotpattià, if a woman’s husband dies it is forbidden for her to accept the husband’s younger brother as her husband to produce children.

How to accept the order of sannyäsa when sannyäsa is forbidden in Kali-yuga? The sannyäsa forbidden in Kali-yuga means karma-sannyäsa. ** Author’s note: “In this age of Kali, the following five kinds of karma-käëòa practices are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting sannyasa [karma-sannyäsa], offering oblations of flesh to the forefathers, and a man begetting children in his brother’s wife.” (Malamäsattatva-dhëta, Brahma Vaivarta Puräëa, Kåñëa-janma-khaëòa 4.115.113) jïäna-sannyäsinaù kecid-veda-sannyäsino ‘pare karma-sannyäsi-nas-tvanye trividhäù parikétitäù “There are three kinds of sannyäsa: karma-sannyäsa, jïäna-sannyäsa, and vedicsannyäsa.” (Padma Puräëa, Svarga Khaëòa) daëòam kamaëòalum rakta-vastram mätraïca dhärayet nityam praväsé naikatra sa sannyäséti kérttitaù “A sannyäsé accepts only a daëòa, water-pot, and saffron-cloth and resides near a village – this is the wealth of the sannyäsa-äçrama.” (Brahma Vaivarta Puräëa 2.36.9)

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Mäyävädé sannyäsés are known as karma-sannyäsés. They give up all activity. They sit in a secluded Himälayan cave, perform yoga-sädhana, and meditate or do präëäyäma. They do not perform any karma, activities. They are known as karma-sannyäsés. The sannyäsa referred to in this verse is karma-sannyäsa which is forbidden in Kali-yuga.

Vaiñëava sannyäsa is tridaëòé sannyäsa, which is different from karma-sannyäsa. A Vaiñëava is engaged in the loving service of the Lord twenty-four hours of the day. He has not given up karma. In this connection karma does not mean material work or fruitive activity, but it means loving service; serving in whatever way is required to please Kåñëa. Therefore, Vaiñëava sannyäsa is not karma-sannyäsa. Sometimes people ask the question, “When sannyäsa is forbidden why do you take sannyäsa?” However, this is not karma-sannyäsa, but this is tri-daëòa-dhäraëam, accepting the tridaëòa. That means complete surrender in body, mind and speech, käya-mänaväkya. Käya-daëòa, väkya-daëòa and mäna-daëòa are the three daëòas. Daëòa means rod. There are three rods. A fourth rod is there known as jéva-daëòa. This is tridaëòa: käya-daëòa, väkya-daëòa, mäna-daëòa. As stated here, “Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.” 4

Who Was the Second Candidate?

Jayantakrid däsa: I was there, and I remember seeing an Indian man [Çréla Gour Govinda Swami] taking sannyäsa after Tripuräri prabhu.

There were two sets of cloth and two daëòas, but only Tripuräri prabhu was sitting at the ceremony. Then Çréla Prabhupäda asked the candidates for sannyäsa to approach.

He first gave the daëòa and sannyäsa cloth to Tripuräri

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Mahäräja. Devotees were looking around to find out who the second candidate was.*

The opening festival of the Çré Çré Kåñëa-Balaräma Temple, April 1975. Çréla Gour Govinda Swami (centre back).

This Is How One Glorifies the Spiritual Master Jayantakrid däsa: Then this older Indian devotee I did not know at that time (and little did I know that he was to become my çikñä-guru eleven years later), who was named Gour Govinda däsa came up and received his daëòa and sannyäsa cloth. Then he started to glorify Çréla Prabhupäda. He kind of took over the program; He spoke for a long time, maybe like twenty minutes. Çréla Prabhupäda was leaning back in his vyäsäsana, with his eyes closed. When Gour Govinda Swami stopped speaking, Prabhupäda opened his eyes and moved forward on his seat. With tears in his eyes, he said, “This is how one glorifies the spiritual master.” * Author’s note: In the correspondence I had with Tripuräri Mahäräja, he wrote that Çréla Gour Govinda Swami was not sitting directly next to him in the ceremony.

This is a fact, and the Swami has a picture to prove this. Çréla Gour Govinda Swami was sitting away from him, out of camera range and out of Tripuräri Mahäräja’s sight, but he was in plain view of everyone else, as will be seen from the interviews I have conducted.

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One Other Devotee Took Sannyāsa Along with Tripurāri Bhéma däsa: Then during the festival, although there was a moratorium on sannyäsa, the devotees had gone to Çréla Prabhupäda and asked if Tripuräri [prabhu] could take sannyäsa and Prabhupäda said yes. They asked, when? He said that he could take it then. So along with Tripuräri, one other devotee took sannyäsa and his name was Gour Govinda.

When he came there, I saw that this was the same devotee who was sitting [on his suitcase] very quietly by the bathroom [on the train] coming from Hyderabad to Våndävana.

The opening festival of the Çré Çré Kåñëa-Balaräma Temple, April 1975. Çréla Gour Govinda Swami during his sannyäsa initiation (second left).

Hari-çauri däsa: As far as Gour Govinda Mahäräja’s sannyäsa is concerned, I was in Våndävana for the opening of the Çré Çré Kåñëa Balaräma Temple. I remember that Çréla Prabhupäda had been talking about a moratorium on giving sannyäsa, and then all of a sudden, he initiated the two of them, Gour Govinda Mahäräja and Tripuräri Swami, into the renounced order. So we were a little surprised.* * Interview with Hari-çauri däsa, at New Govardhana Farm, April 2017.

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In a discussion in Bombay with His Divine Grace Çréla Prabhupäda, on 5 January 1977, prior to going to the Kumbhamelä, Hari-çauri däsa stated: “...Yeah. He took sannyäsa at the opening of the temple [Våndävana 1975 Räma-navamé festival] I remember that...”

Tridaṇḍī Sannyāsa In the Manu-saàhitä it is written: väg-daëòo ‘tha mano-daëòaù käya-daëòas tathaiva ca yasyaite nihitä-buddhau trédaëòéti sa ucyate “One who accepts the rod of chastisement for the speech, mind, and actions, and who keeps his senses in check with the rod of chastisement is known as a tridaëòé, or one who has accepted the threefold rod of chastisement and renunciation.”5

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Commentary on the above verse: damanaà daëòaà yasya väì-manaù-käyänäà daëòäù niñiddhäbhidhänäù sat-saìkalpa-pratiñiddha-vyäpära-tyägena buddhäv-avasthitäù sa tridaëòéty-ucyate na tu daëòa-traya-dhäraëa-mätreëa “The word daëòa means ‘punishment’. One who ‘punishes’ the speech, mind and actions means one who gives up attachment to material sense enjoyment, who accepts what is favourable for the truth and rejects what is unfavourable for perfection. Such a person is called a tridaëòé. It is not that anyone who carries around three sticks can be called a tridaëòé.” 6

Also, in the Manu-saàhitä it is said: tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù käma-krodhau tu saàyamya tataù siddhià niyacchati “One who disciplines his mind, speech, and body and controls his lust and anger towards other living beings and thus gives up these bad qualities is a tridaëòé and attains liberation.” 7

In the Skanda Puräëa it is described: çékhé yajïopavété syät tridaëòé sa-kamanòuluù sa pavitraç ca käñäyé gäyatréï ca japet sadä “A tridaëòé sannyäsé keeps his çikhä as well as his sacred thread after renunciation. He also carries a kamaëòalu, a type of water pot. He wears saffron cloth, 14

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and remaining fixed in purity, he chants the gäyatré mantra and the japa of the holy name.” 8 In the Padma Puräëa it is said: ekaväsä dvidväsätha çikhé yajïopavétavän kamaëòalu-karo vidväàs-tridaëòo yäti tat-param “Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing to wear the sacred thread, with a water pot in his hand, a learned sannyäsé, who is the best of men, attains the Supreme Lord.” 9

The Four Types of Sannyāsa In a lecture on Çrémad-Bhägavatam, Çréla Gour Govinda Swami spoke on the sannyäsa-äçrama: “...There are four types of sannyäsé: kuöécakaù, bahvodaù, haàsa and niñkriya.

The kuöécakaù-sannyäsé lives next to the family without attachment. He leaves his family but stays close by. He may build a cottage and live there. He receives some maintenance from his family but he has no attachment.

The bahvodaù-sannyäsé gives up all material activities and engages fully in transcendental activities.* The haàsa-sannyäsé is jïäna-prada, fully engaged in transcendental knowledge.

The niñkriya-sannyäsé is one who stops all kinds of activities. The niñkriya-sannyäsé is a paramahaàsa...” 11

* Author’s note: He does not stay near his village but moves away and goes to beg in other villages.

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The Two Categories of Sannyāsa There are two categories of sannyäsa; dhéra and narottama sannyäsa. This is discussed in the First Canto of Çrémad-Bhägavatam: gata-svärtham imaà dehaà virakto mukta-bandhanaù avijïäta-gatir jahyät sa vai dhéra udähåtaù “He is called dhéra, undisturbed, who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.” (Çrémad-Bhägavatam 1.13.26) Without deciding where he is going, he just leaves home.

His family members do not know when or where he quits his body. He is known as a dhéra-sannyäsé. Another name of dhéra-sannyäsa is vibhätsa-sannyäsa. Such a person, who feels that the family burden is very great and does not feel capable of earning money and maintaining a family, leaves home for this reason. He comes under this category, known as dhérasannyäsa or vibhätsa-sannyäsa. They are free of aspirations for name, fame and adoration therefore no one can bind them. He has developed complete detachment from the material body and the objects of sense enjoyment, which are çabda, sparça, rüpa, rasa and gandha – sound, touch, form, taste and smell.

He just goes out without deciding where he will go next.

Then he accepts a bona fide guru, accepts tattva-jïäna from that tattva-vit guru, and finally he quits his body when he finds it useless. No one knows where he goes and where he quits his body. That is dhéra-sannyäsa. 12 yaù svakät parato veha jäta-nirveda ätmavän

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“He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.” (Çrémad-Bhägavatam 1.13.27) He develops detachment completely, carrying Lord Hari in his heart. He leaves home with the purpose of doing hari-bhajana, as opposed to the dhéra-sannyäsé, who has no such purpose. Another name for narottama-sannyäsa is vidyät-sannyäsa. He understands that family life is a great impediment to bhajana, that it is compared to a deep dark well; therefore, the narottama-sannyäsé leaves his äçrama with the purpose of doing hari-bhajana.

These two types of sannyäsé, dhéra and narottama, quit home, but the first type, dhéra-sannyäsé does not set out having decided on a destination. He just wanders. Whereas the narottama-sannyäsé purposefully decides that he is leaving home only to do hari-bhajana. 13

He Is a Devotee from His Birth After Çréla Gour Govinda Swami took sannyäsa from Çréla Prabhupäda, many senior disciples of Çréla Prabhupäda complained. They said, “Why has he taken sannyäsa? He is a new man” But Çréla Prabhupäda turned to them and said, “He is not a new man. You are new men! He is a devotee from his birth.”* * Author’s note: From material calculation, Çréla Gour Govinda Swami was a new man. He received first initiation (hari-näma) within only a few weeks, second initiation (Gäyatré mantra) after a few more weeks and sannyäsa after approximately five months of being in the association of Çréla Prabhupäda. Plus, there was a moratorium on taking sannyäsa, as quoted by Bhéma däsa in this

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Kṛṣṇa-Balarāma Temple While in Våndävana, on the day of the opening of the KåñëaBalaräma Temple, Çréla Prabhupäda spoke to Gour Govinda Swami about the Bhubaneswar land. He said, “Is the land there the same as the land here in Våndävana, Ramaëa-reté? Is it the same as Våndävana?” Gour Govinda Swami replied, “Yes!” Therefore, Çréla Prabhupäda said, “Then call the temple that you are to build in Bhubaneswar the Kåñëa-Balaräma Temple.”

Do not Refuse Them He also said to Gour Govinda Swami, “If anyone comes to you for help, do not refuse them.” Many years later, Çréla Gurudeva said in this regard, “I cannot refuse, but I can only give spiritual help; I cannot give material help.” Çréla Gour Govinda Swami: So, after taking sannyäsa, I was thinking how to come here to Orissa. The first time I had come here with Bhägavata däsa, and then we went to Hyderabad. Then after taking sannyäsa, I returned to Hyderabad. From there, I came back to Orissa on the day of Ratha-yäträ with a group of devotees to preach in Puré. But I could not stay because the Hyderabad president called and asked me to come back, so I went back. So, two times, and the last time, the third time, I came and stayed here. 14

After Gour Govinda Swami had taken sannyäsa he went back to the temple at Hyderabad, and then from there, he chapter. But Çréla A. C. Bhaktivedanta Swami Prabhupäda is an emissary from the spiritual world, and therefore he is tri-käla jïa, he knows ‘past, present and future’.

He knows the nature and mood of every single one of his disciples. He thus saw fit to give sannyäsa to this ‘new man’, Gour Govinda däsa! Of course, our beloved Çréla Gurudeva, was a devotee from his birth! He was not a ‘new man’.

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went on to Bhubaneswar alone. While in Hyderabad, he wrote to Çréla Prabhupäda about going to Bhubaneswar. The reply was as follows: Bombay, 20 November 1975, Hyderabad My dear Gaura Govinda Swami, Please accept my blessings. I am in due receipt of your letter dated 15/11/75 and have noted the contents. So, if you think your presence is required in Bhubaneswar, then you can go there for necessary action. I am going to Vrndavana, so you can come and meet me at Vrndavana and from there you can go to Bhubaneswar.

I hope this meets you in good health.

Your ever well-wisher, A.C. Bhaktivedanta Swami

Śrīla A.C. Bhaktivedanta Swami Prabhupāda’s Preaching Mission Was in No Way Established in Orissa After returning back to Våndävana to meet Çréla Prabhupäda, Çréla Gour Govinda Swami set out alone to Bhubaneswar. Our beloved Gurudeva was the first initiated disciple of Çréla A.C. Bhaktivedanta Swami Prabhupäda in Orissa; there were no others. This lone sädhu was sent to Orissa to face whatever may come. Çréla A. C. Bhaktivedanta Swami Prabhupäda’s preaching mission was in no way established in Orissa, which is the land of Lord Jagannätha and the glories of Orissa [Utkala], Bhubaneswar [Ekämra-känana Dhäma] and Puré

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are extolled throughout the Vedic scriptures. In the Skanda Puräëa, which is the largest Puräëa containing 81,100 verses, there is one section dedicated to Lord Jagannätha and Orissa titled Utkala-khaëòa. Also, in the Çré Caitanya-bhägavata of Çréla Våndävana däsa Öhäkura the glories of Orissa are explained and in his commentary on this very wonderful book Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda writes between twelve to fourteen pages just on the glories of Bhubaneswar.*

* For more information on this topic please see the book: The Glories of Çré Bhuvaneçvara and Bindu-sarovara, by Tattva Vicära Publications.

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is sannyäsa initiation - the moment Gour Govinda däsa had been waiting for since leaving family life and many years prior to that, had been realised.

He was now initiated into the renounced order of life and could begin preaching the mission of Mahäprabhu under the authority of his most worshipful eternal spiritual master, His Divine Grace Oà Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad A. C. Bhaktivedanta Swami Prabhupäda.

Before finally going to Bhubaneswar to begin the mission of Çréla Prabhupäda and to establish a temple there, Çréla Gour Govinda Swami went first to serve in Hyderabad. While in Hyderabad, he wrote to Subhash Biswal, his former student and old acquaintance. It was the second letter he had written to him since leaving family life. The letter was dated 28 September 1975 and Subhash received it on the 4 October 1975. In that letter he wrote: “… One should depend on Kåñëa. Even the demigods Çiva, Brahmä etc. cannot do anything unless sanctioned by the Supreme Lord Kåñëa. According to Kåñëa’s desire everything is going on and no one can change it…”

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In that letter he also urged Subhash: “…You should become Kåñëa conscious and take shelter of the lotus feet of Kåñëa, then you can achieve the perfection of life. The human form of life is rarely achieved, so you should become Kåñëa conscious to make your life perfect…”

He was speaking from personal experience, “…one should depend on Kåñëa.” This, Gour Govinda Swami had been doing his whole life. In his own words, “...From the day I left home, Gopäla has looked after me. I have never gone without anything due to Gopäla’s mercy…” And this was especially the case since his departure from Government service and leaving his family.

Then on 24 December 1975, Çréla Gour Govinda Swami wrote to Subhash again and asked him to come to Cuttack because he would also be there and they could meet. But when Subhash arrived on the day arranged for the meeting, he could not find Çréla Gour Govinda Swami. He then learned from some of the local people that he had gone to Bhubaneswar, to the donated land where the ISKCON temple was to be built.

Subhash set off for that place and began to search for him.

He learned from the local people that a sädhu was living in a dharmaçälä in the old town of Bhubaneswar, at the Liìgaräja temple area, to the east of Bhubaneswar. Subhash therefore went there, but he could not find his old friend Brajabandhu Manik. For the time being, Subhash was unable to find Çréla Gour Govinda Swami.

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Chapter Three

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evotee: When you reached Bhubaneswar were you still translating Çréla Prabhupäda’s books into Hindi? Çréla Gour Govinda Swami: No. Devotee: Had you been translating them into Oriya? Çréla Gour Govinda Swami: Yes. When I left Hyderabad, I stopped working on the Hindi translations. I had told Çréla Prabhupäda that my mother tongue was Oriya, but Çréla Prabhupäda was appreciative of my Hindi translation so I was doing it. But then Gopäl Kåñëa [Delhi] and Yaçomaténandana däsa [Gujarat] said that my Hindi was not good. Then I stopped and came to Orissa and started the Oriya translations.

Devotee: What was the first book you began to translate? Çréla Gour Govinda Swami: Perfection of Yoga.* Çréla Gour Govinda Swami: Then Srila Prabhupäda told me, “Now you go to Bhubaneswar and open a centre.” I said, “Alright, I will go. Will you kindly give me some money, some books and some devotees?” Prabhupäda said, “No.” Then he narrated his own story to me, how his Guru Mahäräja had told him to go to the Western countries, how he had gone to the West with no money**, no men, no friend, no acquaintance,

* From a darçana with Çréla Gour Govinda Swami. **Author’s note: Çréla Prabhupäda went to the USA in 1965 with 40 rupees, which then was worth approximately $8.00 (US). Moreover, since it is not possible to use rupees in America, it was as good as nothing.

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nothing. “I went there and started the whole movement.” So, to go to Bhubaneswar in Orissa, which was my home, was not such a great problem for me. Thus, I went alone. Anyway, it is all the causeless mercy of Çréla Prabhupäda. He said to me, “Orissa is your place of birth, your original place, go to that place. What need do you have of men and money? A Vaiñëava is not alone, Kåñëa is with you.” And he gave me nothing.

As always Çréla Gour Govinda Swami was equipoised; he was not flustered. He was not worried, whether good or bad conditions of life came. He was Kåñëa’s man, an emissary from the transcendental world. Çréla Prabhupäda had told him to go and live in that jungle, where there were wild animals and dacoits, and he was prepared to do it, no matter what: samaù çatrau ca mitre ca tathä mänäpamänayoù çétoñëa-sukha-duùkheñu samaù saìga-vivarjitaù tulya-nindä-stutir mauné santuñöo yena kenacit aniketaù sthira-matir bhaktimän me priyo naraù “One who is equal to friends and enemies, who is equipoised in honour and dishonour, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who does not care for any residence, who is fixed in knowledge and who is engaged in devotional service—such a person is very dear to Me.” 1

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Fool’s Paradise Çréla Gour Govinda Swami: Yes, difficulties, dangers and problems help one to be more attached to Kåñëa, completely attached. Unless there are difficulties, problems, dangers, one does not turn his face towards Kåñëa, thereby one is in a fool’s paradise. One thinks, “I am okay”. But he is in danger. He cannot understand it. He lives in a fool’s paradise.

You understand? So, the difficulties, the problems, the destructions, the dangers, they are mercy in disguise – kåpä. Çréla Bhaktisiddhänta Sarasvaté Prabhupäda Mahäräja said, “Accept all the sufferings in this material world as the mercy of the Supreme Lord”.

Devotee: Trying to avoid these sufferings, these difficulties that come, is that like the tendency for liberation, the desire for liberation, freedom from difficulties? Çréla Gour Govinda Swami: Why are you afraid of difficulties?

Let there be difficulties!

Devotee: Some people just do not like difficulties. They like everything very easy. Çréla Gour Govinda Swami: (very forcefully) Do not choose such a path, the easy-going path! Otherwise you cannot get the mercy of the Lord. Face difficulties. Face problems and pray to Kåñëa from the core of your heart.* 2 * Queen Kunté prays: vipadaù santu täù çaçvat tatra tatra jagad-guro bhavato darçanaà yat syäd apunar bhava-darçanam “I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.”

Cont. on page 30

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There was Nothing Here Çréla Gurudeva recalls the earliest days on the BhubaneswarNayapalli land: Çréla Gour Govinda Swami: Now we have made so many arrangements; nice apartments, there is electricity, there are fans, and there is running water, showers and flushing toilets.

There are nice comfortable arrangements, and such nice prasäda is there. If you want to go out, vehicles are there: a jeep is there, a bus is there, two-wheelers are there. So now many are coming, “Oh! very nice enjoyment is there, let us go there!* 3

No One Would Come Here Çréla Gour Govinda Swami: So many are coming now, but when my guru sent me here there was nothing. Nothing, nothing! This was a quite out-of-the-way place, a jungle.

There was no electricity at the time. Even during the daytime no riksha-walla would come here; they were afraid to be killed by the dacoits. It was such a dangerous place. My Gurudeva said, “Go there, stay there and do this service.” It was my guru’s order. He did not give me any money, any men. I said, “Dear Çréla Prabhupäda, won’t you give me one man? Won’t you give me some money?” He answered, “Why? Why do you want man and money? No, I will give you nothing; go there!”

All right, yes, my guru has said, I will go. 4 janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän naivärhaty abhidhätuà vai tväm akiïcana-gocaram “My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.” (Çrémad-Bhägavatam 1.8.25-26) *Author’s note: This is referring to Bhubaneswar temple 1995.

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A Vaiṣṇava Is Not Alone Çréla Gour Govinda Swami: At that time, he told me, “A Vaiñëava is not alone, Kåñëa is with him!” I thought, “I am not a Vaiñëava!” I did not say it but I thought it, “My guru is a Vaiñëava, he is always with Kåñëa. Does he think I am like that? No, I am not like that. I am not a Vaiñëava. I have come here and accepted him as a guru to become a Vaiñëava. But he says that – alright I put faith in his words.”

My guru said, “You are not alone, Kåñëa is there.” So, I prayed, “O Kåñëa, be pleased with me, my guru has said. You may not obey my order but You must obey my guru’s order because he is Your dear devotee.” Kåñëa obeys the order of His dear devotee. So, I offered my prayer to the Lord in that way that He must obey my guru’s order and be with me. So anyhow, I came alone. 5

Do not Eat Outside Cook Your Own Food Çréla Gour Govinda Swami: My guru told me, “Go there, occupy that donated piece of land, build a mud hut, a very humble cottage, and stay there. Do bhajana. You have a patch of land, try to produce something, some vegetables. Do not eat outside, cook your own food with your own hands, translate my books into Oriya, go out and preach.” He gave me so many instructions. And he also said, “Then you will take me; I will go to Orissa.” 6

An ISKCON Centre Under Your Leadership Çréla Gour Govinda Swami: So, I carried out the order of my Gurudeva. I did that. I was eating one meal a day. He had said, “Cook your own food, produce something, do not eat outside; whatever you get, you may cook; translate my 31

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books, and develop the land. I want that a nice temple, a nice ISKCON centre, will develop there under your leadership.”

So, I came and stayed here. First, I lived hither and thither and tried to build a cottage here. Some money was required for that, so I had to collect money. Every day I was going out. I was walking, walking, I had no bicycle, nothing. Even if someone had given me a bicycle, I did not know how to ride it! I am such a rascal, such an unfit person, completely unfit. So, I was walking, walking, with one umbrella, putting a turban on my head. I carried one bag, I went out, preaching, preaching, thereby collecting some money: 1 rupee, 2 rupees, someone gave 5 paisas, 10 paisas, like that, and sometimes a nice day would come. Some gentleman could see “Sädhuji, you are hungry? I will give you something to eat.” That Mandir, that big temple is there, in old Bhubaneswar; and there is also the Ananta Väsudeva temple, and prasäda is available there, just like in Puré. So, some days, some gentleman gave me some food there.

In this way I maintained myself. If no one gave, I would come back here at noontime. I would go out early in the morning to collect something. I would purchase some rice, däl, sabjé from the bazaar, come back and cook myself as my Gurudeva had said, “You cook yourself; do not eat outside.”

What was I cooking? Kichuri: rice, däl and sabjé together.

Kichuri is very nice. Sometimes, 2 or 3 guests were coming, so I shared my meal with them. Sometimes I prepared some capätés and some dälmä. It was either capäté and dälmä, or kichuri. I was eating only one meal a day. I was leading such a life and stayed here for many years. No one was here, only this National Highway. At night time, many trucks were passing, with their bright lights. I thought, “Oh that’s alright, light is there, and some sound is there.” I was always chanting Hare Kåñëa, so I thought, “Kåñëa is there and my Gurudeva is there.” So, I stayed here and constructed this mud hut. All these inconveniences were there: no facilities, no communication, no electricity, no water supply. I did not

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tell my guru that I had a very weak body, that I could not cook as I did not know cooking. 7

A Very Severe Test Çréla Gour Govinda Swami: How should one serve the guru?

One must carry out the order of guru! This is the test, a very severe test. Otherwise, how can you get his mercy, bäbä? So, I led such a life. My guru had told me that I would bring him here. So, I was doing kértana, sometimes having some house programs in the nearby Nayapalli village. I collected some devotees there, and some money in this way. I already had led this type of life, so I did the same while staying here. I had one lantern for light. Can you lead such a life?

Such a life is guru-seva, to serve one’s guru. This is brahmacäré life; to control one’s mind and senses. If the guru gives you something to eat, you can eat, otherwise you cannot eat. If the guru does not give you something to eat, will you stay in that guru’s äçrama? No one will stay, bäbä! 8

At this point, the story of Upamanyu comes to mind.

Gurudeva told several times in his classes how Upamanyu had to pass a severe test to receive his guru’s mercy.

The Story of Upamanyu The Upaniñads relate the story of Upamanyu. Once there was a great Muni by the name of Apodadhaumya who had a number of disciples. One of these disciples was a brahmacäré named Upamanyu, who looked after Apodadhaumya Muni’s cows. Early in the morning, Upamanyu would take the cows and calves to graze in the forest and he would return in the evening.

After some days, his guru noticed that Upamanyu was becoming plump and asked him, “Upamanyu, I have noticed that you are becoming fat. What are you eating?”

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Upamanyu said, “Gurudeva, in the morning I collect some bhikñä, which I give to you. But what I collect in the afternoon, I eat.”

“Who told you to do that? You should give everything to me; whatever you collect either in the morning or in the afternoon is all for me. How can you eat the afternoon’s collection? Does it belong to you? It does not belong to you. I have not told you to do that, so why are you doing that?”

“Please excuse me. I will not do it again.”

From that day on, he gave all his collections in the evening to his guru, but his guru did not give him anything to eat.

After a couple of days, his guru noticed that he was not losing weight. He asked, “Upamanyu, you are giving me now all the bhikñä you collect, so what are you eating?”

“Gurudeva, it is very difficult to tolerate hunger, the urge of the belly. I cannot tolerate it, so when I feel hungry, I milk one of the cows and drink some milk.”

“Why are you doing that? That milk is the food for her calf. You are eating its food. Who told you to do that? I did not tell you to do that!”

“Please excuse me. I will not do it again.”

From that day on, that was also stopped, and he was not eating at all. His brahmacäré life was that strict.

After a couple more days the guru again noticed that he was still fat, so he thought that he must have been eating something. Therefore, he asked, “Upamanyu, what are you eating now? You are giving me all the bhikñä you collect in the morning and afternoon, I have stopped you from drinking milk, but I can notice that you are still chubby. You must be eating something. What are you eating?”

“O Gurudeva, it is very, very difficult on my part to tolerate the urge of my belly. When I feel hungry, after you stopped me drinking the milk, I thought ‘what shall I do’? When the calves drink milk from the udders of the cows, some foam is left on their lips, and I lick it.

This is what I do, when I feel hungry.”

“Why are you doing that? Who told you to do that? The calves will lick it. Why are you licking it? It is their food. I did not tell you to do that. You cannot do that. Stop it!”

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“Yes, Gurudeva. I will not do it again.”

Then that was also stopped. His guru stopped everything. 9

A Severe Test One day, Upamanyu was so hungry that it was intolerable, so he chewed on some leaves of the ekwa plant from the jungle, which were giving some milk-like substance. He did not know these were poisonous leaves. As a result, he lost his eyesight, and was consequently not able to return to the äçrama that evening, because while he was trying to return with the cows and calves, he fell down into a deep well.

In the meantime, because it was becoming late, his guru was wondering what had happened to Upamanyu. He was always thinking about his disciple with love and affection and knew that Upamanyu was going through a very severe test.

He was worried and thought that something must have happened to him and therefore, he went with some of the other brahmacärés to the jungle and called out; “Upamanyu! Upamanyu! Where are you?”

Upamanyu heard them and called out, “Gurudeva! I am here in a deep dark well. I have become blind and I fell down here.”

His guru went to the well and saw Upamanyu and asked, “How did you become blind?”

“Gurudeva, what could I do? You stopped everything, I could not eat at all, but the urge of the belly is so severe that I could not tolerate it. Therefore, I chewed on some poisonous leaves and became blind.”

His guru became very pleased with him and gave him a mantra.

He said, “Recite this mantra and the Açviné-kumäras, the doctors of the heavenly planets, will appear before you and they will cure you.”

Upamanyu recited that mantra, and the Açviné-kumäras appeared.

They gave Upamanyu a piece of cake, and told him that his eyesight would return when he would eat it.

He did not eat it and said: “No, I cannot eat it!”

They replied, “Why not? Eat it! You will regain your eyesight.”

He said, “No, I will not eat unless my guru tells me to eat.”

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The Açviné-kumäras said, “We gave some of the cake to your guru in the same circumstances in the past and your guru ate it.”

Upamanyu said, “That may very well be, but I cannot imitate my guru. He is not an ordinary human being” “How can I imitate him? He may eat, but I cannot eat anything unless my guru tells me to. Sorry, I will not eat! I will rather remain blind, and stay here, but I will not eat!”

His guru and the Açviné-kumäras became greatly pleased with him. He had passed the test. It was a very severe test. He had to pass the test; otherwise, how would he receive the mercy of his guru?

It is not that easy, that you can just ask; “Gurudeva, kåpä koro, kåpä koro, please shower your mercy upon me. I am very fallen but you are very merciful. You are an ocean of mercy.” Then you obtain the mercy. It is not that simple; the guru’s mercy is not cheap. Is it that easy to obtain the mercy of your guru? That only by flattering your guru to shower his mercy upon you, you will receive it? No! You must pass a test!

Upamanyu’s guru and the Açviné-kumäras showered their blessings and mercy upon him. His eyesight returned and all Vedic knowledge was revealed to him. He developed transcendental vision and had no more material desires. He immediately transcended to the Brahman platform. In addition, every one of his teeth turned golden. 10

Fully Engaged in Śrīla Prabhupāda’s Service The donated property was a dense thick jungle full of poisonous snakes, scorpions, insects, ghosts and dacoits (thieves and bandits). Çréla Gurudeva stayed there alone.

Years later he would tell devotees that there were many ghosts on the property and how, by his chanting Hare Kåñëa, all the ghosts fled. From the very first day he arrived in Bhubaneswar, he chanted one chapter of Bhagavad-gétä a day, and on Ekädaçé 36

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he would fast and chant all 18 chapters of the Gétä. This was besides translating Çréla Prabhupäda’s books from English to Oriya, and Çréla Prabhupäda wanted that he write himself as well. Çréla Gour Govinda Swami: I came alone. Prabhupäda did not give me any men or money. He had told me, “My Guru Mahäräja sent me to the West. I was a complete stranger there. No friends, nothing! I went with only forty rupees and started my business for Kåñëa and now it is worth more than forty crores of rupees! Orissa is your place, why do you need money and men? Go! Go!” I thought, “Alright, my Guru Mahäräja has said so”. But I was always thinking day and night, “How can I do it?”

Bhüpati däsa: Prior to 1980 this area was a jungle; it was totally wild. Building in that area of Bhubaneswar began in a large way around 1985, 1986 to 1987. It was not just forest but jungle when Çréla Gour Govinda Swami came in 1975, it was a very dangerous place - cobras, scorpions, tigers and elephants roamed here freely. No one would come here. Who would want to?

Çréla Gurudeva was given the responsibility to stay in this dense jungle and develop the land, which was in itself a very severe test. However, as you will see as you read on, he did it and never wavered from his sevä and bhajan, ever. He passed a very severe test!

The Second Trip Back to Bhubaneswar Devotee: You built this hut by yourself, Gurudeva? Çréla Gour Govinda Swami: Yes. First, I built this.

Devotee: You did by hand, everything? Çréla Gour Govinda Swami: Yes. (From a darçana with Çréla Gour Govinda Swami)

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On his return, Çréla Gour Govinda Swami first stayed in the city of Cuttack. Then after a few days he came to Bhubaneswar and stayed at different times in two dharmaçäläs, called Dudwala and Dhalmia, near the Liìgaräja Mandir. He spent one week in each, as they both would not allow anyone to stay for more than one week; so, at the end of the two weeks he was out. Then one gentleman offered him a room, and he stayed there for about a week. This is how Çréla Gour Govinda Swami came back to Orissa, to the donated land in Nayapalli, Bhubaneswar, with two tasks to perform: one was to build a temple there, and the second was to translate Çréla Prabhupäda’s English translations and commentaries of the ancient Vedic scriptures into Oriya. He had no men, no money, no books; he had nothing, only the direction of his spiritual master.

A Great Saintly Person In that year, in June 1975, Çréla Gour Govinda Swami paid a visit to the office of the Director of Public Instructions (D.P.I.), regarding the translation of Çréla Prabhupäda’s books into Oriya. There was one gentleman there, a Mr Mishra, who had been a former student of Çréla Gurudeva when he was Brajabandhu Manik, a school teacher at Angul High School, in the Dhenkanal District. He was a very sincere friend as well who had a tremendous depth of knowledge of the Sanskrit language and Çréla Gurudeva wanted to enlist his assistance in the translation of Çréla Prabhupäda’s books into Oriya.

In the office of the D.P.I. was also a young man named Srutidhar Das*, who was interested in finding a spiritual master, but so far had not had any success in finding one. *Srutidhar Das: was later initiated by Çréla Gour Govinda Swami in 1985 and given the name Çacinandana däsa. On first meeting with Çréla Gour Govinda Swami, Srutidhar was very impressed.

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Mr. Mishra, his colleague, who knew that he had visited many spiritual leaders, introduced him to Çréla Gour Govinda Swami. Mr. Mishra knew what Srutidhar desired; therefore, when Çréla Gour Govinda Swami paid a visit to the D.P.I Office, he introduced them to each other. He knew the great spiritual strength of Çréla Gour Govinda Swami, so he said to Srutidhar, “Since you are so anxious to meet a great saintly person, and since such a person has just come to the D.P.I. office, I will take you to him. He was my former teacher and that is how I know of his greatness.” Çacinandana däsa: “When I first met Gurudeva I was very much inspired at the first sight of him. I found him to be very innocent, and his explanation of Kåñëa consciousness was without any contamination. I was immediately inspired by his expression and his appearance, because he was very straightforward and he spoke directly from çästra. He narrated to me the eternal knowledge given in the scriptures and very much insisted that we should depend on what the Supreme Lord Himself has said (tattva-vicära)* rather than listening to what others had to say, which could be merely speculation (apara-vicära)**.

I also remember that he further explained to me that we should accept the path that descends from the Supreme Lord Himself (avaroha-panthä)***. This is what he said to me on the first meeting. Then I tried to find out where this saint was residing. I was told that he was living close to the temple of Ananta Väsudeva. I had a bicycle then and went to the area but I could not find him. Then I was told he was not there and had gone to another place called Brahmeshwar Patna. Hence, I went to this place and there I found Çréla Gurudeva, Gour Govinda Swami.” * The absolute consideration. **The apparent consideration. ***Avaroha-panthä means receiving knowledge from bona fide spiritual authority.

Whereas äroha-panthä means “I shall understand God by my own knowledge.”

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At every opportunity, Çréla Gour Govinda Swami preached to whomever he met and would encourage them to take up the path of bhakti (Kåñëa consciousness). His words inspired this young man at the D.P.I. Office. Çréla Gour Govinda Swami was living temporarily in the store room of the proprietor of the Krishna Tea House. When he arrived there, Srutidhar was told that he had gone to the Ananta Vasudeva Mandir for prasäda, so he set off for that place, and while Çréla Gour Govinda Swami was returning from there, Srutidhar met up with him. Çacinandana däsa: It was very, very interesting meeting him again. I found out from him that he had to come back to the D.P.I. office. So, when he visited the office for the second time, I had the chance to see him again.

Srutidhar remembered, that after that second meeting, as he and Çréla Gurudeva were walking back to the Bhubaneswar bus stand through a field known as the Secretariat Ground, Çréla Gurudeva was talking to him and gave an example in regard to the sun-god, the sun planet and the sunshine.

This example was in regards to the realisation of Brahman, Paramätmä and Bhagavän Çré Kåñëa. This example of the three levels of God realisation impressed Srutidhar greatly. Çachinandana däsa: Well, as I saw him, I noticed that Çréla Gurudeva had no other interest than to serve the cause of his spiritual master, Çréla Prabhupäda, and Kåñëa. The third meeting that I had with him was during the same month, at Brahmeswar Patna, where he was residing at the time; it is in Bhubaneswar, some twelve to thirteen kilometres from the Nayapalli village. It is towards Puré, in an easterly direction.

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Śrīla Prabhupāda’s Two Instructions Çréla Gour Govinda Swami was not yet living on the donated plot of land at this time. This is an interesting incident, which shows the depth of devotion that he held towards his spiritual master. When Srutidhar met him for the third time, he wanted to know the reason for his coming to Bhubaneswar and asked him. He answered, “I have only come to serve the wish of my Gurudeva.” Srutidhar asked him, “Who is your Gurudeva?” Çréla Gour Govinda Swami told him about Çréla Prabhupäda and described his greatness to him. Then Srutidhar wanted to know what exactly was his Gurudeva’s wish, and he told him, “Çréla Prabhupäda has instructed me to come to Bhubaneswar and to build a temple on a piece of land at Nayapalli, which was donated to him by Srimati Kanungo, the daughter-in-law of the former Governor of Bihar State, Mr.Nityananda Kanungo.”

He had also said to Srutidhar that the other wish and instruction of Çréla Prabhupäda to him was that he should translate Çréla Prabhupäda’s books into Oriya. Since he first met him, Srutidhar found that Çréla Gour Govinda Swami was exclusively engaged in these two instructions of his spiritual master.

How can you Imagine to Build a Temple Here?

On another occasion, Srutidhar had put this question to him: “How do you imagine that a temple will develop on this site that is so far away and is just like a jungle?” Çréla Gour Govinda Swami just smiled and answered, “Srutidhar, do not be surprised that crores of rupees will be invested to make a very nice temple here. Lakñmé-devé, who is the controller of all wealth, is a sincere servitor of Lord Kåñëa; therefore, for Kåñëa’s

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temple and the desire of His pure devotee, Çréla Prabhupäda, money will not be a problem to build this temple.”

The Preaching Begins Çréla Gurudeva wanted to print a receipt book, showing that the donations he was collecting were for the purpose of establishing a temple at the ISKCON land, at Nayapalli.

Srutidhar was a student at that time and he was also working part time, thus he invested what he had, and a receipt book was printed so that donations could be collected.

Daily, by 6:00 a.m. Çréla Gurudeva would set out on foot to distribute a small leaflet with the holy name, which he had printed himself. He would visit house after house, office after office, business after business in and around Bhubaneswar, sometimes walking, sometimes riding on the carriage rack of Srutidhar’s bicycle. Once a day he would take prasäda at the ancient temple of Ananta Väsudeva. After his return by 9:00 p.m., he would translate Çréla Prabhupäda’s books into the Oriya language. The translation work would continue until midnight, after which he would rest for barely two hours, and rise again at 2:00 a.m. to begin his chanting and writing. On some occasions Srutidhar would spend the night with him. At six o’clock Gurudeva would wake him up, calling out, “How long will you sleep in the lap of mäyä? Rise and chant Hare Kåñëa!” Srutidhar would reply, “Sir, just kindly let me sleep half an hour more.”

The Move Close to the Land Çacinandana däsa: Then once he told me, “Srutidhar, it is difficult to develop the temple project remaining at such a long distance (Brahmeswar Patna) from it. Therefore, if you can find out a place closer to it, that would be very good.”

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Çréla Gurudeva was constantly thinking that he must get closer to the land in Nayapalli and build a cottage.

To find a place closer to the donated property, Çréla Gour Govinda Swami and Srutidhar decided to approach the Nayapalli village leaders. One of Srutidhar’s relatives lived there, his uncle, Vasudeva Das. When they arrived, all the village leaders of Nayapalli had gathered together, and were discussing problems the village was facing. Srutidhar waited for the opportunity to introduce all of them, and particularly his relative Vasudeva Das, to Çréla Gour Govinda Swami. There were two other gentlemen present, Digambar Pattanaik and Choudhury Jagannatha Prasada, who later became disciples of Çréla Prabhupäda. Srutidhar introduced Çréla Gour Govinda Swami to them as a disciple of Çréla Prabhupäda and that a temple was to be built across the road. Digambar Pattanaik expressed his joy: “Yes, yes, we will help. It is not every day that a sädhu comes to your place of residence and explains his mission to build a temple directly across the road from where you are living.” They were very happy to help.*

The Glories of Sādhu Saṅga The glories of sädhu-saìga are mentioned in the Ädi Puräëa as follows: ye me bhakta-janäù pärtha na me bhaktäç ca te janäù * Author’s note: Please bear in mind, that all the preaching that you see in Orissa up to now (2021), was all made possible by Çréla Gour Govinda Swami. He laid the foundation for all ISKCON Orissa preaching. Between the years of 1975 to 1996, almost twenty-one years of work under very extreme conditions. Plus, Çréla Gour Govinda Swami also embarked on more than twenty-three international preaching tours during the latter part of this time period, to present the glorious siddhänta of Lord Caitanya.

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mad-bhaktänäà ca ye bhaktäs te me bhakta-tamä matäù

“O Partha, those who claim to be My devotees are actually not My devotees, but those who are the devotees of My devotees are actually My devotees.”

Regarding the need to associate with devotees, it is said: darçana sparçanäläpa sahaväsädibhiù kñaëät bhaktäù punanti kåñëasya säkñäd api ca pukkaçam “Even an outcaste becomes completely pure by seeing, touching, conversing with, or living with Kåñëa’s devotee for even a moment.” 11

sarva-desa-käla-daçäya janera kartavya guru-päçe sei bhakti prañöavya, çrotavya “It is therefore the duty of every man—in every country, in every circumstance and at all times—to approach the bona fide spiritual master, question him about devotional service and listen to him explain the process.” 12 “…In Caitanya-caritämåta [Madhya-lélä 22.83] Lord Caitanya says that sädhu-saìga, the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life… 13

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The Çrémad-Bhägavatam states: prasaìgam ajaraà päçam ätmanaù kavayo viduù sa eva sädhuñu kåto mokña-dväram apävåtam “Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul.

But that same attachment, when applied to the self-realised devotees, opens the door of liberation.” 14

satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäù taj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyati “In the association of pure devotees [çuddha-bhaktas], discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge, one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.”15

rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekam “My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realise the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of 45

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householder life, leaving home as a vänaprastha, accepting sannyäsa, 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.” 16

naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad-arthaù mahéyasäà päda-rajo-’bhiñekaà niñkiïcanänäà na våëéta yävat “Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kåñëa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.” 17

so ‘haà taväìghry-upagato ‘smy asatäà duräpaà tac cäpy ahaà bhavad-anugraha éça manye puàso bhaved yarhi saàsaraëäpavargas tvayy abja-näbha sad-upäsanayä matiù syät “Being thus fallen, I am approaching Your feet for shelter, O Lord, because although the impure can never attain Your feet, I think it is nevertheless possible by Your mercy. Only when one’s material life has ceased, O lotus-navelled Lord, can one develop consciousness of You by serving Your pure devotees.” 18

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A Journey of Great Spiritual Significance As can be seen from his life so far [1929–1975], our beloved Gurudeva, Çréla Gour Govinda Swami, was a great saintly person who was the humble servant of the great Vaiñëava Äcärya Çréla A. C. Bhaktivedanta Swami Prabhupäda.* He was there in Bhubaneswar as a service to his spiritual master.

Henceforth, the residents of the Nayapalli village were about to embark on a journey of great spiritual significance for themselves, as they were about to assist Çréla Gurudeva in his mission to assist his spiritual master to introduce the people of Orissa to the International Society for Kåñëa Consciousness and to prepare the plot of land to build a small thatched hut and then the temple on the ISKCON land. However, Gurudeva first had to find a place closer to the land.

The Move Closer to the Land There was a cottage close to the roadside on a section of land directly across the road from the donated property. Labourers were living there, and they were using this cottage while they did road works, such as melting tar for the roads etc. Behind this cottage there was a small hut and a pump, which was used for bathing and collecting water for cooking. Çréla Gour Govinda Swami began to live in this small hut.

Gurudeva would sometimes have kértana with the road workers and offer them some prasäda. He was very happy to stay in the small hut nearby the donated land, although his main aim was to live directly on it. He lived there for about six months. *Author’s note: It is considered by many that our beloved Gurudeva is the perfect disciple (sat-çiñya) of A. C. Bhaktivedanta Swami Prabhupäda who is the perfect guru (sad-guru).

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Çréla Gour Govinda Swami: When I first came here, this highway was under repair, so there was a diversion road. The contractor who was working was employing some külés, who were staying over there. I came and also stayed there, not in the same hut with them, but in another smaller one. This house here is a mud hut, and at that time I was also living in a very small mud hut over there. You see that tree? Right there. All these plots of land around, on which you see some construction, were vacant then; only the Nayapalli village existed. All these plots were vacant, with some jungle, no electricity, no water supply, no telephone; nothing was there.

That well is still there. The hut in which I was staying was a smaller hut than the one closer to the road where the külés were staying. I cooked my own food, ate once a day, slept, then went out walking, walking, walking, for collecting bhikñä (alms); I was doing some saìkértana and translating.

I would have kértana with the külés and sometimes I would also feed them. They were very happy with this arrangement. Çréla Gour Govinda Swami: I was living next to these labourers who were working on the road, until I built that cottage, the one Çréla Prabhupäda stayed in. To build it, I would go out every day and collect donations. In that Nayapalli village, I first made acquaintance with a man, who was then called Digambar Pattanaik. He was the village head.

He took hari-näma from Çréla Prabhupäda. He plays very nice mådaëga. I had kértana with him and four or five other people who were interested. Every two or three days, we would do kértana in some gentleman’s house.

So, there was one mådaëga player and myself, and we would go from house to house in the evening and do kértana. The owner of the house would give prasäda and give a donation.

During the daytime I would also go out on foot and collect some donations. Çacinandana däsa: There was one man from the Nayapalli village, Vasudeva Das, he really helped Çréla Gurudeva a lot.

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He took the responsibility to build a hut on this piece of land for Çréla Prabhupäda.

While living in the hut, one day Çréla Gour Govinda Swami was paid a visit by Anapurna Das, the wife of Vasudeva Das [Das being the Oriya surname]. On first meeting him she had desired to take initiation from him. With this desire, she went to the hut where he was residing. When she expressed her desire before Çréla Gour Govinda Swami, he explained to her, “I am not empowered to give initiation. You will be given initiation by my spiritual master, Çréla Prabhupäda when he comes here.”

Anapurna Das: At the very first sight of Gour Govinda Swami, I developed the feeling that he was my very own master; something in me had developed this feeling. By looking at him, I could see that he was a great saintly person.

We were all greatly affected by his association.

Prior to meeting Çréla Gour Govinda Swami, Anapurna had the desire to take initiation from a very pure sädhu, a pure devotee of Kåñëa. Because all of her sisters were initiated by different Vaiñëava sannyäsés, she had considered to take initiation from one Çré Baya-baba. He was one of the renounced saints of Orissa, but belonged to an apa-sampradäya. Many times, Baya-baba had told her, “Initiation is no joking matter, that I can pick up anyone from the road and give them initiation.” This did not encourage her at all, however in the association of Çréla Gour Govinda Swami, she was becoming very inspired.

Once Çréla Gour Govinda Swami brought a big book, opened it and showed her a picture of Çré Çré Rädhä-Kåñëa and

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then the picture of Çréla Prabhupäda; then he said, “This is my Guru Mahäräja in our disciplic succession.” She said, “I want to take initiation from a sädhu.” She was little worried about taking initiation from Çréla Prabhupäda because she had never met him. She first had this impression. But subsequently she was deeply influenced by Çréla Gour Govinda Swami, who encouraged her to chant and gave her a japa-mälä, with the advice to chant the holy name of the Lord without offence.

Anapurna Das: Once, in the year 1975, I asked Çréla Gour Govinda Swami, “How will I take initiation? Who will give me initiation and when?” Then he told me, “Only a qualified sädhu can give you initiation and he is my Gurudeva, Çréla Prabhupäda.” Then he said to me, “Take this japa-mälä and chant the holy name offencelessly. When Çréla Prabhupäda comes, you will be initiated.” I was somewhat unsure what to do but he convinced me to chant and to take shelter of his great and mighty guru, Çréla Prabhupäda.

Anapurna Das was unsure whether to take initiation from Çréla Prabhupäda or not as she had not personally met him.

She had, however been introduced to him by his disciple Çréla Gour Govinda Swami, through his books. The duty of the aspiring disciple is described in the Bhagavad-gétä verse 4.34: tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge unto you because he has seen the truth.”

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In this verse three very important points have been made: 1. praëipätena – to approach a spiritual master.

2. paripraçnena – to inquire submissively.

3. sevayä – to render service unto him.

This is very simple; meet him, inquire from him [very important*] and serve him.

Another very important point made in the above verse is that the spiritual master should be a tattva-darçé, [tattva – of the truth; darçinaù – seer]; a seer of the truth.** In other words, he should be a self realised soul. So Anapurna Das had met Çréla Gour Govinda Swami and felt that he was her guru but now he was explaining to her that he is not her guru but Çréla Prabhupäda was and she would take initiation from him. This of course is the duty of the disciple, to bring those persons who are interested in spiritual life to the lotus feet of a bona fide spiritual master.

Then the duty of the aspiring disciple is also explained in the Çré Caitanya-caritämåta: sarva-desa-käla-daçäya janera kartavya guru-päçe sei bhakti prañöavya, çrotavya “It is therefore the duty of every man—in every country, in every circumstance and at all times—to approach the bona * Author’s comment: paripraçnena – to inquire submissively; means both guru and disciple are present together. He is there and you are there. A personal relationship.

Very simple. ** Author’s note: “...The word tattva-darçé refers to one who has perfectly realised the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiñëava philosophy all over the world...” (Çrémad-Bhägavatam 5.15.4, purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

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fide spiritual master, question him about devotional service and listen to him explain the process.” 19 In this verse there are also three points made: 1. guru-päçe – to approach the bona fide spiritual master, 2. prañöavya – question him about devotional service, 3. çrotavya – listen to him explain the process.

Again, this process is very simple: approach the spiritual master, question him and listen to his answers.

In fact, Çréla Svarüpa Dämodara Gosvämé, in the Çré Caitanya-caritämåta, has said: yäha, bhägavata paòa vaiñëavera sthäne, “...If you want to understand Çrémad-Bhägavatam,” he said, “you must approach a self-realised Vaiñëava and hear from him...” 20

To Meet the Spiritual Master So, Çréla Gour Govinda Swami, as the disciple of Çréla A. C. Bhaktivedanta Swami Prabhupäda was preparing the groundwork for when his great and illustrious spiritual master would arrive in the local area. He was in fact preparing the local people to meet and take initiation from Çréla A. C. Bhaktivedanta Swami Prabhupäda. They would meet him and then take initiation, according to the above quoted criteria.

Väsudeva däsa* recalls his first meeting with Çréla Gurudeva: “I had heard that a sädhu had arrived in this village of Nayapalli, and was trying to establish an äçrama next to the *Not to be confused with Mr. Vasudeva Das [this is his family name, not his initiated name].

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new National Highway No. 5, which was under construction at that time. Before moving on to the land that had been donated to ISKCON, Çréla Gurudeva was staying in a simple bamboo hut, that had been erected for a watchman to use. This watchman was supposed to be guarding a mango orchard but, I had heard that after a short time this unfortunate fellow had become scared that ghosts were haunting the area at night, and left. All of the locals knew about this, and so no-one would go to that place. So, the hut was in a totally dilapidated state. Çréla Gurudeva had found out about this hut and asked if he could stay there temporarily. The local villagers were surprised that this sädhu was staying there without being disturbed at all. One rainy day I passed by the hut whilst returning from working in the fields, and with some curiosity, as the door was closed, I peeped through the broken window, and I witnessed Çréla Gurudeva chanting peacefully with his eyes closed. He was totally undisturbed by his surroundings and the pouring rain, and was just absorbed in chanting harinäma.”

The Mango Grove After living near the road workers on National Highway Number five, Çréla Gurudeva moved once again to a small hut amidst a grove of mango trees, 250 metres down the roadway from the donated land. He lived there for some months. This area was directly next to the temple land and on the same side of the road. This was in the beginning of 1976. This hut had a well next to it, and there was a very nice tulasé garden with approximately fifty tulasé plants. Çréla Gour Govinda Swami was happy to live anywhere, as long as it meant living closer to the ISKCON land. Çréla Gour Govinda Swami: You see that mango grove?

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there. There was another mud hut there, which belonged to a gentleman from Cuttack. It was a longer house. He was keeping one paid servant there to look after that land. He had brought some stone blocks for building houses, but that servant sold some of the stone blocks, so the owner became very angry and sacked him. Then he had to find someone else to stay there. So, he went to the Nayapalli village where he met Digambar Pattanaik (Dikpati däsa), the village chief.

Dikpati däsa told him, “A Vaiñëava Mahäräja has come, so you please allow him to stay there.” There was one room and a kitchen there. So, I stayed there until this hut [on the Bhubaneswar land] here was built.

Once, while having kértana with Digambar Pattanaik at the mango grove, a large black snake crawled on to Çréla Gour Govinda Swami’s lap. Without stopping the kértana, Gurudeva threw the snake from his lap while still holding on to the karatälas, and continued to chant Hare Kåñëa, and that black snake slithered off into the jungle. Çréla Gurudeva was a fearless personality; otherwise, he could not have stayed in that area. It was such an out-of-the-way and dangerous place. Çacinandana däsa: One incident that comes to my mind.

Mr. Vasudeva Das, who assisted in the building of the hut on the Bhubaneswar land for our beloved Gurudeva, explained to me that while he was returning from his house to the ISKCON land, where he was looking after the construction of the hut, he came across a black cobra, a very poisonous snake. The cobra was about to attack him, and he was very much afraid, but he just remembered the Lord and Çréla Gurudeva, and he said, “You have assigned me the responsibility of building the hut on the property, so you please protect me.” Immediately the snake changed its course and took off in a different direction. That helped to strengthen the faith of Vasudeva Das. Thereafter he was more devoted and the construction of the hut went twice as fast, until its completion.

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Choudhary Jagannatha Prasad: I first met Çré Çrémad Gour Govinda Swami in July of 1975. When we were asked to help on the property, we immediately agreed. It was a mutual reaction by the village leaders. The very next day, we found out the exact location of the plot of land. It was not marked out; it was a jungle. Digambar Pattanaik, Vasudeva Das, Sruti and myself, we cleared that plot of land, and finally, gradually the cottage was completed.

When Çréla Gurudeva first began work on that land, there was nothing there but a cleared plot of approximately one acre. He personally fenced the whole area with the help of some of the local villagers and his relatives, and planted many nice banana, palm and papaya trees.

The Move onto the Land Just prior to moving onto the land and after the completion of the hut, Çréla Prabhupäda wrote to Çréla Gour Govinda Swami from Mäyäpura: My dear Gaura Govinda Swami Please accept my blessings...

It is very good that you have completed one cottage. We are trying to send one man, but in the meantime just think that Krsna is with you and there is no need of disappointment.

Now that you have your cottage, you may remain there and Krsna will help you. You have my full blessings and you try your best and you will be successful. There is no need of coming to Mäyäpura now. If you can come for the festival, that will be nice, but it is not compulsory.

If you are not getting reply from Gopala Kåñëa, then you may write direct to me. I am also writing Saurabha to send you a plan.

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If you publish some book in Oriyan language, that book will give you good support. So now you have an opportunity, you are there, and Krsna will help. Gradually we will help.

Krsna is so kind, He is always ready to help. “Dadami buddhiyogam tam yena mam upayanti te.”

I hope this meets you well.

Your ever well-wisher, A. C. Bhaktivedanta Swami 21

Undergo Hardship for the Guru Çréla A. C. Bhaktivedanta Swami Prabhupäda: “...

If one is situated in real Kåñëa consciousness, he can face the most severe type of adversity and remain completely undisturbed...”22

The hut was finally finished by Räma-navamé 1976, and Çréla Gour Govinda Swami moved in. This he felt was another success, as he would always say that Räma-navamé was a special day for him. On Räma-navamé 1974 he left family life; on the Räma-navamé festival of 1975 he took sannyäsa from Çréla Prabhupäda; and now on Räma-navamé 1976 he moved onto the ISKCON land.

Living on to the land meant answering nature’s call in the open field, taking bath under a pump, and using an oil lamp only for evening light. Çréla Äcärya Öhäkura would rise early* in * Author’s note: To rise early meant taking bath under a pump in darkness, the only light was from a castor oil lamp and as we have heard earlier from Bhüpati däsa on page ... of this chapter, “...cobras, scorpions, tigers and elephants roamed here freely...” Hence going out to take bath in the complete darkness in the middle of nowhere; there could have been any manner of animal or beast roaming around.

It was a very dangerous place but Çréla Gour Govinda Swami was fearless. And in Part One, Chapter Seventeen, of this Volume, we have quoted Çréla Prabhupäda’s statements, “...A sannyäsé should always live alone, without company, and he must be fearless...” (Çrémad-Bhägavatam 2.2.5 purport) “...That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life...” (Bhagavad-gétä 16.1 purport)

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the darkness of the early morning, light the oil lamp, go to the fields and answer nature’s call, then take the oil lamp and go to the pump and take bath; then go back to the hut, chant, say gäyatré and translate, write, study and read, all with the help of the oil lamp. There was a complete lack of basic amenities, not what we would expect in the West and not even what we would expect at an Indian guesthouse; there was nothing, just a hut in the middle of nowhere. This was the mission; this was the beginning of ISKCON Bhubaneswar, Orissa, India under Çréla Gour Govinda Swami’s careful guidance. Çacinandana däsa: So, Guru Mahäräja was very much devoted to the cause of Çréla Prabhupäda, and he did not care for the inconveniences of that place, being amidst mosquitoes and a dangerous environment from snakes, scorpions, etc. He was not worried, he just wanted to carry out the order of his spiritual master to develop the land and build a temple.

The hut had holes in it, and when it rained, it leaked, but it was a residence of sorts that our beloved Çréla Gurudeva could work from. He was not worried about the inconveniences. To move on to the land was the wish of his spiritual master. This was now accomplished, and he had a permanent place to work from and do his translation work. By and large, externally at least, he was alone, but he did not mind. Many years later he would say to his disciples, “…You must undergo hardship for the guru, and sometimes you may even suffer…” This, of course, he did; he was a perfect example.

The holes in the hut and the leaky roof were a problem in the rainy season. On one occasion, when it rained very heavily, the entire area was flooded and rain dripped through many holes in the roof. Çréla Gurudeva could not go anywhere, so he sat down inside the hut, put up his umbrella and chanted Hare 57

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Kåñëa until the heavy rains subsided, and then he went about his usual routine. This heavy rain went on for some days. Çréla Gour Govinda Swami: At that time, it was all vacant land, nothing was here. I first brought electricity here when Prabhupäda was coming here, because he needed electricity. I then applied for the electric light. I was the first who brought it in this area. I thought of digging a well. People told me that one thousand rupees or more were required. I thought, “Oh, how can I do it? There is nothing, not a paisa with me.” All the little money I had was exhausted in building that cottage.

Then one person said, “You apply for a water pipe.” So, I applied for a water pipe. Anyhow by the grace of Kåñëa it was sanctioned and I got the pipe. This much I arranged.23 Çréla Gour Govinda Swami: So, I also brought first the water here, one pipe, and from it, three pipes were allowed. At that time there was twenty-four hours water supply. So, when Prabhupäda came, there was water. I also brought a telephone here, the first. Not when Prabhupäda came, but after.

The Daily Activities of Śrīla Gour Govinda Swami Every day he would wake by 3:00 or 3:30 a.m., at the latest; rise from bed and bathe, put on tilaka and then say his gäyatré-mantra. After that he would begin to recite the holy name of the Lord, completing seven to eight rounds.

His early devotions completed, he would begin work on his translation of Çréla Prabhupäda’s books into Oriya, for about two hours. He would then cook his breakfast, make an offering to the Lord, and then take prasäda and distribute the food to whoever might come by. By 8:30 to 9:00 a.m. he would be finished, and he would prepare to go out preaching. He would begin walking to wherever he was going to preach. If 58

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it were a holiday, the time would differ; he would start about 10:30 a.m., but normally he went out between 8:30 a.m. and 9:00 o’clock. He would go walking from door to door with Srutidhar. Then again at midday, he would walk and preach alone. In the late afternoon, from 5 to 7:30 or 8 p.m., he would walk again from door to door to preach and sell books. This program started in June 1975 and he continued in this way until Çréla Prabhupäda visited Bhubaneswar in 1977. Çréla Gurudeva was translating Çréla Prabhupäda’s books into Oriya, and selling the books by way of collecting donations wherever he preached. He would go to Jagannätha Puré by train (the distance from Bhubaneswar to Puré is thirty-two miles, or fifty-one kilometres), and distribute books there. He would catch the train in the morning and come back in the afternoon, spending nearly the whole day walking the streets of Puré and going door-to-door. Whatever had to be done to carry out the order of his spiritual master, he did. Once Srutidhar Das asked, “How can you stay in this place?” Gurudeva replied with a big wonderful smile, “Wherever Kåñëa has placed me to stay, I must accept that situation with love in order to serve the cause of my guru. Kåñëa’s will is supreme, and we must accept it with joy and without the least hesitation.”

Choudhary Jagannatha Prasad: We were always associating with Gour Govinda Mahäräja. He was holding kértana in my house or in Dikpati’s house, nearly every night.

He would speak from the Gétä or the Çrémad-Bhägavatam. He would also have kértana in different people’s houses outside Nayapalli, and in Puré. There was a program and prasäda and they would give a donation. We would also go door to door in Bhubaneswar with him, Sruti, Dikpati, Vasudeva Das, myself and others, five to ten people.

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Çréla Gour Govinda Swami stayed in that out-of-the-way place against great odds, and he studied, translated, preached, collected donations, printed books, fed whoever happened to come by the hut and had kértana regularly, all the while trying to develop the donated land amidst a veritable jungle.

All this was for the service of Guru and Gauräìga. Many said that it could not be done, that no one could stay there, but he did it. He stayed, and as will be seen in later volumes of this authorised biography, he completed the temple also against great odds. From his life and emphasis, we know Çréla Gour Govinda Swami Mahäräja’s mission was not limited to building a temple and a guesthouse. Although he is glorious for that, his glory far exceeds temple construction. Nonetheless, he also spoke very wonderful hari-kathä, bhägavata-kathä, that was incomparable, and he inspired thousands and thousands of aspiring devotees from all over the planet.

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The Arrival of the First Devotees

Chapter Four

The Arrival of the First Devotees Çréla Gour Govinda Swami: Deva-dharma däsa was the first Western devotee to arrive. He was sent to me by the local GBC for Orissa and Bengal, Gargamuni Swami. We were living in the cottage that I collected the money for.

Deva-dharma däsa: I was sent to Bhubaneswar because there were no devotees living there. I imagined Çréla Prabhupäda had told Gargamuni Swami to send some devotees there but he was not very co-operative with the Bhubaneswar project. He would never send any books there. Anyhow, he sent me down to Bhubaneswar just after the Ratha-yäträ festival we had in Calcutta; it must have been around August 1976. It was a very nice experience going to Bhubaneswar, and especially as Gour Govinda Mahäräja was very pleased to have some company at last.

After arriving in Bhubaneswar and finding a rickshawwallah who pretended he knew where the äçrama was, Devadharma journeyed out into the country. He was immediately 63

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impressed by the spiritual atmosphere of the whole region.

He thought to himself, “Even the rickshaw-wallahs seem to be devotees of sorts.” Most of them would yell out, “Nitäi Gaura!” “Rädhe Çyäma!”

It became obvious after a while that the rickshaw-wallah did not know the whereabouts of the äçrama. Deva-dharma ended up in the Nayapalli village, where some of the locals gave them proper directions. After going through a few fields and along some narrow tracks, Deva-dharma finally arrived at the holy äçrama.

Deva-dharma däsa: Then of course I met for the first time His Holiness Gour Govinda Mahäräja. I could immediately appreciate that here is a true Vaiñëava. His whole appearance, his humility, his tone of voice, everything about him made me feel relieved and happy to be in his company. Çréla Prabhupäda had very much encouraged Gour Govinda Mahäräja, saying that he was leading the perfect sannyäsa life; living alone, doing your own cooking, washing your own clothes, simply preaching and chanting, and the most important thing: depending on Kåñëa. Gour Govinda Mahäräja was very appreciative and very personal. He had been alone until I arrived.

Çréla Gour Govinda Swami had been working steadily on the translating, so the number of books in Oriya was growing.

Steadily, small books were being printed. These were very useful for when the devotees went out on saìkértana.

Deva-dharma däsa: This Mahäräja was different from any previous sannyäsés that I had met. He did not demand anything from me, not even to wash his clothes or cook for him. I was simply encouraged to go out and try to sell some magazines and books. Orissa is a very poor place and not

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knowing the language did not help. But whatever little effort I made was always appreciated by him. I do not remember even once being chastised by Mahäräja for not doing enough service or not collecting enough money.

About two months after Deva-dharma arrived, another Western brahmacäré came, Puëòaréka Vidyänidhi däsa.

Together they would go on saìkértana, selling the books of Çréla Prabhupäda that Çréla Gour Govinda Swami had translated. Çréla Gour Govinda Swami: The cottage was built with people that I hired and paid from the collections. Devadharma däsa and myself lived there, and then another devotee came, a brahmacäré named Puëòaréka Vidyänidhi däsa.

Deva-dharma was going out to collect, and he was doing some cooking. I was cooking, but then he said, “Allow me to cook,” and he began cooking. Deva-dharma and Puëòaréka Vidyänidhi would go out every day and collect. There were only the three of us.

Deva-dharma däsa: Puëòaréka Vidyänidhi prabhu and myself would go out together on saìkértana and quite often in the evening we would go to different nearby villages to have programs with Gour Govinda Mahäräja. To get to these programs we would have to catch a rickshaw. I do not remember ever going by car. We did not go very far; we just went to nearby places but the village people were very much appreciative. It was certainly good for preaching to have two foreigners there. Indian people are always impressed when they see foreign devotees. But what impressed me with Gour Govinda Mahäräja was his humility and peacefulness. He was very tolerant because, us being Westerners, were pretty rough around the edges. We did not really understand about Vaiñëava etiquette. He was never demanding anything of us except that we should go out on saìkértana. He always

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washed his own clothes and did most of the cooking himself.

After sometime we started doing some of the cooking.

Living with Çréla Gour Govinda Mahäräja, the two brahmacärés could greatly appreciate the value of simple living and high thinking in an atmosphere very conducive to spiritual life; they were surrounded by very few temptations or sense gratificatory distractions.

For prasäda in the early days, breakfast was always the same: flat rice soaked in water or milk, with a little gur [sugar from the date palm tree or from sugar cane]. They would acquire some milk and a few bananas from the nearby village.

For lunch they would have sabjé, rice, däl and capätés, which most of the time Çréla Gour Govinda Mahäräja cooked. There was never any evening prasäda because he would not eat after sunset.

Deva-dharma däsa: While we two brahmacärés were out on saìkértana, distributing books and preaching, Gour Govinda Mahäräja spent most of his spare time translating books, because Çréla Prabhupäda had told him to translate the books into Oriya; so, most of his time he was doing that.

Even though the Bhubaneswar land was very isolated, and there were not many devotees around, by living with Çréla Gour Govinda Swami, it was easy for the two brahmacärés to live a renounced life, as much as they could, by his exemplary association.

Deva-dharma däsa: Well, it was very nice to be able to deal with one another on a very personal level. You have to be very surrendered. It is extremely difficult to be totally renounced, and detached, and to live just a simple life with the bare

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necessities, and just eating enough to maintain the body.

That is perfect sannyäsa life. Gour Govinda Swami was doing this and we were taking his association. It was very good association; it was very conducive to Kåñëa consciousness; it was very conducive to spiritual life. I always considered that was the best time of my life, really, for developing pure desires and studying the çästra.

In the interim, Subhash Biswal, the old associate of Çréla Gour Govinda Swami, was still trying to contact him. Subhash went to many places but he could not locate him. Çréla Gour Govinda Swami was nowhere to be found.

Then, one day, in the bus stand area in Bhubaneswar, he met a devotee who was selling books. This devotee was Puëòaréka Vidyänidhi däsa and Subhash asked him, “What is this book?”

The devotee told him it was a book written by Gour Govinda Swami, an Oriya Vaiñëava. Subhash understood that this was his old associate Brajabandhu, now called Çréla Gour Govinda Swami, and that he was now back in Orissa. The name of the book was Bhägavata-darçana*, and it was about the Kåñëa consciousness movement. The book was written in Oriya, using passages from the books of Çréla Prabhupäda, and other Vedic scriptural information. Çréla Gour Govinda Swami: I had written one small booklet when I was in Hyderabad, and after taking sannyäsa, I came to Orissa. At that time, I printed that booklet, Bhägavatadarçana, and we distributed it in the Puré area.

*Bhägavata-darçana is available in English by Tattva-vicära Publications: www. tvpbooks.com.

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CHAPTER FIVE

A Temple in Bhubaneswar Just Like the Jagannātha Purī Temple

Chapter Five

A Temple in Bhubaneswar

Just Like the Jagannātha Purī Temple

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réla Gour Govinda Swami: I came here and built that hut where I was living. Prabhupäda stayed here for seventeen days. There was nothing here at first.

I collected some money, but it was exhausted completely in building that hut. I applied to the council for a water pipe, and by Kåñëa’s grace it was sanctioned. Then I wrote a letter to Çréla Prabhupäda and said, “Now I have done all this according to your instruction, when will you be coming to Orissa?”

I Am Not Inclined to Go There In a letter to Shyama Sundarji, Çréla Prabhupäda wrote: “...These American boys are helping me in this endeavour, therefore, until they are admitted to the Jagannatha Puri Temple I’m not inclined to go there...” 1

Çréla Prabhupäda again showed his mood of unhappiness with this restriction, and two days later he wrote a letter to Çréla Gour Govinda Swami:

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My dear Gaura Govinda, Please accept my blessings.

What is the climate like in Bhubaneswar now? I want to come there. I want to begin work immediately on constructing a temple exactly like Jagannatha’s temple in Puri. You can immediately begin to get estimates from contractors. It will be a very important temple.

Hoping this finds you in good health.

Your ever well-wisher A.C. Bhaktivedanta Swami N.B. What is the progress with the land registration?2 Çréla Gour Govinda Swami: Prabhupäda said, “I will build a temple like the Jagannätha Temple because Jagannätha will come. The Western devotees are not allowed there. I will build that type of temple in Bhubaneswar; come with a plan and estimate.”

I thought, “Plan and estimate? An engineer will have to design a plan and give an estimate; that will cost so much money. I have no money, not a single paisa with me, I am a beggar. But, Prabhupäda has said, so can I do? It must be done!”

A Herculean Task Çréla Gour Govinda Swami was somewhat taken aback with the task at hand given to him by his spiritual master, but he knew that the duty of the disciple is to do the bidding of the spiritual master. He wanted to do this, but he had exhausted whatever little money he had in building a small cottage so that he could move on to the ISKCON property. And now he was ordered by his guru to build a temple on the property like 72

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the Jagannätha temple in Puré. This was an enormous task, a massive undertaking, however, he reasoned that if his spiritual master wanted it, then he would have to do it to the best of his ability.

He went to the government offices, and somehow, by Kåñëa’s mercy, he established a friendship with an architect/engineer.

He asked him, “Please help me; my Guru Mahäräja requires me to do this. I am going to Hyderabad to see him, and he has asked me to, ‘come with a plan and estimate’. He wants to build a Jagannätha temple, one as good as the Jagannätha Puré temple!” The architect said, “Oh, that is a herculean task!

It will take some time to make the plan and do the estimate for such a huge building as the Jagannätha Temple and a great deal of funds are required!” Çréla Gurudeva had no money, and within a week, he was supposed to be going to Hyderabad for a meeting with Çréla Prabhupäda. He said to the architect, “My spiritual master has written me a letter, you are a great person, a famous architect, can’t you do something to help me? Please give me something, some rough estimate, anything. Please help me. I am leaving to see my spiritual master in less than one week.” “All right, all right,” said the architect. “I will do something. I will help you.”

Within two days, the architect made a draft and some sketches from the Jagannätha temple and he presented some estimates of the cost. It came to crores of rupees.

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Tridaṇḍi-Bhikṣu A Transcendental Beggar As has been discussed previously, when Çréla Gour Govinda Swami was a householder and was working for a living, he had hardly any money. Now, as a renounced sannyäsé, Çréla Prabhupäda wanted him to build an enormous temple in the middle of nowhere in Orissa. As a sannyäsé he had absolutely no money. He was tridaëòi-bhikñu* and thus had no earnings with which to do it. Moreover, Orissa is the poorest state in India. The only way this was going to happen was by the causeless mercy of Guru and Gauräìga.

Gurudeva only had his train fare to Hyderabad and back.

He had nothing more. However, he had such great faith in the words of his spiritual master that he knew that the temple would manifest. Çréla Gour Govinda Swami: So, I went to Hyderabad with that plan and estimate and showed it to Prabhupäda. “Oh! So much money!” “Yes, if you build a Jagannätha temple,” Prabhupäda said, “It must be expensive.”

On the same visit Çréla Gurudeva asked Çréla Prabhupäda when he would visit Orissa. Çréla Prabhupäda answered, “I am going to the Kumbha-melä. From the Kumbha-melä I will go to Orissa. You just connect the electricity for me, nothing else.

I need electricity for my dictaphone.” *Author’s note: “...A sannyäsé is called tridaëòi-bhikñu because his duty is to beg alms from the homes of gåhasthas and to give the gåhasthas spiritual instructions. A sannyäsé is allowed to beg from door to door, but a gåhastha cannot do so...” (ÇrémadBhägavatam 6.5.36 purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda.) [bhikñu means beggar].

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Çréla Gurudeva went back to Bhubaneswar and arranged for the electricity, in anticipation of Çréla Prabhupäda’s visit.

Later in 1976 Gurudeva received another letter from Çréla Prabhupäda: My dear Gaura Govinda, Please accept my blessings. I am in due receipt of your letter dated 30/11/76.

Yes, as soon as we get electricity, the sooner it will be fit for my coming there. For my translation work I require electricity. I am going to Wardha on the 17th. Find out the travel arrangements from Wardha to Bhubaneswar. Whether there is a direct railway line? Or are there airplane flights from Nagpur to Bhubaneswar?

Hoping this would meet you in good health.

Your ever well-wisher, A.C. Bhaktivedanta Swami N.B., I have just now received your letter dated 8/12/76.

You may come to meet me in Hyderabad before the 17th or come to Bombay by the 22nd.3

Then in a letter from Hyderabad dated 14 December, 1976, Çréla Prabhupäda wrote to Gurukrpa: …Please keep the money you have in the bank. I am thinking of one temple in Bhubaneswar. It will be required later on. India is poor. Hawaii already has a building. A temple is required, but not very urgent. As it is convenient, we can do it. Because our devotees are not allowed to enter into the Jagannätha’s temple in Puri I’m thinking to build a duplicate temple at Bhubaneshwar. You are welcome to come to India.

When you come, we will begin the Bhubaneswar temple by the 15th of January.

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…We have got the land already in Bhubaneswar. I’m waiting for the plan and estimate. So, keep the $160,000 for this purpose. Further developments I shall let you know.

The Bhubaneswar address is as follows: ISKCON Centre/ Nayapalli/Bhubaneshwar-12/Orissa…

Bhubaneswar The Gateway to Jagannātha Purī Dhāma Çréla Prabhupäda was openly enthusiastic about the prospect of opening a centre in Orissa in Bhubaneswar. It is mentioned in the Utkala-khaëòa of the Skanda Puräëa, that Bhubaneswar is the gateway to the Jagannätha Puré-dhäma, and that to do parikramä of the Jagannätha Puré-dhäma, one must first enter through Bhubaneswar and obtain the permission of Lord Çiva, who is the guardian of that dhäma. Çréla Prabhupäda was therefore going to open a temple at the gateway to the Jagannätha Puré-dhäma through the agency of his disciple Çré Çrémad Gour Govinda Swami.

Then Çréla Prabhupäda again wrote to Çréla Gurudeva: My dear Gaura Govinda, Please accept my blessings.

I am prepared to come to Bhubaneswar immediately to begin construction on the following conditions: The growth of the temple should be based on book distribution. I am prepared to print books. You can sell them and 50% of the collections must be returned to the BBT to pay for the books.

The balance can be used for construction. Whatever you can raise by this method, I am prepared to give an equal amount toward the construction. In other words, the amount required for construction will come 50% from your side and 50% will come from me.

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In the beginning I can advance something if necessary, so that we may begin immediately. I will print books for you to distribute. You distribute, and whatever you collect, 50% must go the BBT to pay for the books. The balance may be used toward the construction. Whatever you can raise in this way for construction, I will give an equal amount. And, in the beginning I may give some advance. Is that clear? So, let me know whether you like this proposal. If you agree, I am prepared to come there immediately to begin work.

Hoping this will meet you in good health.

Your ever well-wisher, A.C. Bhaktivedanta Swami Some Oriya scholar may be engaged to translate our books under your check to expedite printing work.4

Kṛṣṇa Sent Him On the 5 January 1977, in Bombay prior to going to the Kumbha-melä, Çréla Prabhupäda was in a discussion with a few of his disciples, and had this to say about his dear disciple Çréla Gour Govinda Swami, who by the way was not present at this discussion: Çréla Prabhupäda: So, I have decided to construct a temple in Bhubaneshwar.

Gopala Kåñëa: You have? Okay. Çréla Prabhupäda: The conditions is that I’ll invest money for Oriya language books, and you’ll sell—half the collection for temple, and half the collection for printing again, the same principle.

Gopala Kåñëa: They won’t be able to collect one crore by selling books. Çréla Prabhupäda: No, no, if they can, I have no objection. I

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can give them ten crores.

Gopala Kåñëa: But they’ll never be able to... Çréla Prabhupäda: No! That you cannot say! It is all in the hands of Krsna. Not one crore. Say a few lakhs.

He’s ready to go town-to-town, village, in Orissa. He wants that in my absence somebody must be there to look after the construction. That is quite reasonable.

Gopala Kåñëa: O, yes, definitely. Çréla Prabhupäda: So, I have told them “Any amount I can invest. You print books and sell.” This is my open secret. Print books, and distribute, and spend half in whichever life you do and half, again print books. That is my ambition (vision?).

I want to see our philosophy is widely spread by different literatures. That I want to do.

Gopala Kåñëa: Yes. That will be very good. There are a few people like, Vijetä, who is Saurabha’s assistant, he could probably go to Bhubaneshwar and supervise the construction. Çréla Prabhupäda: Yes. So, arrange.

Gopala Kåñëa: There are too many people here. We don’t need that many in Bombay for the Bombay construction. Çréla Prabhupäda: So, let him come to Bhubaneshwar. I am going after Kumbha-melä. And begin the work immediately.

We have got one gentleman, professor. He is good learned scholar. I can engage him for translating.

Gopala Kåñëa: Oriya. Very nice. Çréla Prabhupäda: He was writing…That machine…. I can see the manuscript. In this way, arrangement make.

Gopala Kåñëa: Very good. We just printed two books in Oriya, Topmost yoga and one more. One more. Çréla Prabhupäda: He likes Oriya language.

Gopala Kåñëa: Who? Gour Govinda Swami? He is a very sincere devotee. Çréla Prabhupäda: O, yes, undoubtedly.

Gopala Kåñëa: Very sincere.

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Çréla Prabhupäda: Kåñëa sent him. He… In Våndävana, he said that “Please give me shelter.” I thought that “There are so many Indian who come and go.” So, when he insisted, “Alright, you stay.” * Hari-çauri: Yeah. He took sannyäsa at the opening of the temple [Våndävana 1975 Räma-navamé festival] I remember that. Çréla Prabhupäda: He’s a good boy.

Hari-çauri: He has stuck it out for a long time in Orissa. He’s been there a long time, by himself a lot of the time too. Çréla Prabhupäda: Yes. Yes. He’s organising nicely.

Gopala Kåñëa: He’s very sincere. He follows all the regulations very rigidly. He gets up [very early] in the morning, ideal example. ** Jagadisa: He understands the philosophy quite well. *** Çréla Prabhupäda: Oh yes. And he is educated. He is B.Sc. he knows Hindi also.

Gopala Kåñëa: He worked on Hindi translation for some time.

*Author’s comment: It is clear from the discussion that Çréla Prabhupäda had a high opinion of Çréla Gour Govinda Swami. He valued him for his loyalty and his devotion to Kåñëa, his strictness in observing the regulative principles, his willingness to accept hardships to fulfil Çréla Prabhupäda’s vision, his understanding of Gauòéya Vaiñëava philosophy, his education and his intelligence. **Author’s comment (2): There was never a time when Çréla Gurudeva did not follow the principles of Kåñëa consciousness (Vedic Dharma) and did not rise early in the morning to perform his sädhana. *** Author’s comment (3): As far as this comment by one aspirant on the path of bhakti [aspiring Vaiñëava] above. Çréla Gurudeva was studying the scriptures and chanting Hare Kåñëa from a very young age, as has already been stated in Part One of this Volume, well before most of Çréla Prabhupäda’s other disciples were even born, or had even heard about Vedic culture, varëäçrama-dharma and the Brahmä-Mädhva-Gauòéya-sampradäya, of which ISKCON is one branch. Çréla A.C. Bhaktivedanta Swami Prabhupäda states, “...Kåñëadäsa Kaviräja Gosvämé therefore offers equal respect to all the preachers of the cult of Çré Caitanya Mahäprabhu, who are compared to the branches of the tree. ISKCON is one of these branches...” (Çré Caitanya-caritämåta, Ädi-lélä 10.7 purport)

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Çréla Prabhupäda definitely wanted a temple in Orissa, especially as his Western disciples were not allowed entry due to their Western birth, and not being born in Hindu families.

But Çréla Prabhupäda was against this almost sectarianist mentality, and he was now laying the groundwork for a duplicate Jagannätha temple in Orissa so that all Westerners could receive the mercy and darçana of Lord Jagannätha, The Lord of the Universe! *

*Author’s comment (4): In July of 1991 Çréla Gurudeva established in Orissa, the Bhubaneswar Ratha-yäträ of Lord Jagannätha. This festival has now become the second largest Ratha-yäträ in Orissa; second only to the Ratha-yäträ in Puré. The festival is held on the same day and in exactly the same manner as the Ratha-yäträ of Lord Jagannätha in Puré. A Guëòicä temple has also been established and the Deities of Lord Jagannätha, Baladeva and Subhadrä reside there for eight days and then when the return Ratha-yäträ is celebrated.

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CHAPTER SIX

The Kumbha-melā

Chapter Six

The Kumbha-melā

A

letter from Çréla Prabhupäda arrived, inviting Çréla Gurudeva to the Kumbha-melä:

My dear Gaura Govinda, Please accept my blessings. I am in due receipt of your letter dated 2/1/77 and have noted the contents carefully.

We shall arrange for one man to oversee the construction.

That will be supplied. You have got all the blessings of Krsna.

You are so nice faithful servant of Krsna, surely you will be successful.

Come to the Kumbha-Mela where I am going on the 11th instant, and we shall talk in detail. Then with you I shall return to Bhubaneswar and start immediately the work. You can stay with us for four or five days at Kumbha mela, then we shall go with you. Arrange for that. You can book one first class compartment for four of us from Allahabad to Bhubaneswar for the 17th or 18th.

Before coming to Allahabad, you can go to see one professor. His name is Dr. Bansidhar Mohanty. He is in the department of Oriya at Utkal University in Bhubaneswar. He has got one manuscript of Srimad-Bhagavatam that he wants to show me. You can see him and see also this manuscript.

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You can inform him of my coming there and ask him to come to see me at that time. When you come to Allahabad you can inform me about the manuscript.

Hoping this will meet you in good health.

Your ever well-wisher, A.C. Bhaktivedanta Swami1

As mentioned, in 1977, the Kumbha-melä was held in Allahabad, now known as Prayag. There is a Mägha-melä observed every year, but according to astrological calculations, a more auspicious occasion comes every twelve years, and at that time, the Mägha-melä is called Khumba-melä. Every twelfth Kumbha-melä is especially auspicious and is called a mahä-kumbha-melä.* The melä is held in Prayag at the Triveëé, which is the name given to the place where three holy rivers of India meet; the Sarasvaté, the Ganges and the Yamunä.

This year was one of the great meläs, a mahä-kumbhamelä, which takes place only once every 144 years, and the government of India was predicting an attendance of twelve million people at the confluence of the holy rivers near Prayag. Çréla Prabhupäda had said to Çréla Gour Govinda Swami that he should go and that he would meet him there. Çréla Gour Govinda Swami: Prabhupäda said, “I am going to the Kumbha-melä; from there I will go to Orissa. Are you coming to the Kumbha-melä?” I said, “Yes; definitely I must *Author’s note: By 1977, the number of pilgrims attending the Khumba-melä had grown to a record 15 million! By 1989, the attendance was approximately 29 million - nearly double that of the previous festival. In 2001, around 60 million people are said to have attended the Kumbha-melä, making it the largest gathering anywhere in the world. The latest Prayag Khumba-melä took place in 2013 and became the largest religious gathering in the world with almost 120 million pilgrims in attendance, making it the largest religious festival on planet earth.

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go, because I will bring you to Orissa.” So, I went to the Kumbha-melä. Such biting cold! Yes, it was the winter season when I went there. All were sleeping on sand and straw, spreading straw mats to sleep on. It was so cold, biting cold!

The Kumbha-melā In Brief

The Kumbha-melä is the world’s largest gathering of people for a religious purpose. It is held every twelve years and is attended by millions of pilgrims from all over India and the West, seeking liberation from material bondage. They bathe in the holy waters at a particular time, in accordance with astrological calculations. So, millions of people gather for the Kumbha-melä at one of four locations: Allahabad, or Prayag, the original name, Hardwar, Ujjain, and Nasik. Kumbha is a Sanskrit word for ‘pitcher’. Sometimes it is referred to as Kailash. It is also the zodiac name in Indian astrology for Aquarius, the sign under which the festival is celebrated, while melä means a gathering or a fair.

It is understood that the rivers turn into sanctity spots filled with primordial amåtä (the nectar of immortality) at the historic moment of the Kumbha-melä. The pilgrims obtain, for many, a once in a lifetime chance to bathe in the spirit of holiness, auspiciousness and salvation.

Then that Is the Paramparā Çréla Äcärya Öhäkura Gour Govinda Swami went to the Kumbha-melä at Allahabad to see Çréla Prabhupäda. Although Çréla Äcärya Öhäkura was a great scholar, he came before his spiritual master with great humility to submit the translation work he was doing, and to find out if it was acceptable. He 85

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explained to Çréla Prabhupäda that some of the English words had no direct synonym in Oriya. He had looked at the English words and tried to explain them in his own words, but he was not sure if he made some errors in doing so. He wanted Çréla Prabhupäda’s instruction on this.

That was his humility. He never thought himself too intelligent; he would always ask the permission of his spiritual master. Even though at school and college he had majored in English and Sanskrit and knew many languages, he submitted himself very humbly before his spiritual master. Çréla Prabhupäda said to him, “Yes, I also do it like that.

Sometimes I cannot find the exact word from Sanskrit into English, so I just try to understand the meaning of the äcäryas and explain it in my own words. As long as you get the message across, then that is paramparä, own words. You are doing as I am doing. That is the right thing.”

At the Kumbha-melä, the weather was bitterly cold, and for the people who slept in the open, it was impossible to keep warm. There was no question of heaters.

Whilst at the Kumbha-melä, Çréla Prabhupäda instructed his secretary to make arrangements to go to Calcutta and then on to Bhubaneshwar. The secretary then went to Çréla Gurudeva and asked him to give the money for the train fares for Çréla Prabhupäda, his servant, his secretary - Rämeçvara Swami and some sannyäsés.

I am a Beggar, Bābā Çréla Gour Govinda Swami: I had no money, but somehow or other I had collected one thousand rupees. That was my asset. I took it to Prabhupäda so that he could come to Bhubhaneswar. Then Prabhupäda said, “Alright, we’ll go to Orissa. Yes, we will go to Orissa.” Rameçvara was the secretary at that time.

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Çréla Prabhupäda said to Rämeçvara, “We are going to Orissa.

We will have to go to Calcutta first by train, and from Calcutta to Bhubaneshwar. Book the tickets, we will go!” Rämeçvara went to Çré Çrémad Gour Govinda Swami and said, “Have you got any money? If you are going to take Prabhupäda to Orissa, you will have to give me some money. We have to book the tickets.” Çréla Gurudeva had managed to save one thousand rupees; he immediately handed this money over to Prabhupäda’s secretary and said, “Please take it and do whatever you need to do with it.” That was all the money he had. Çréla Gour Govinda Swami: I am a beggar, bäbä. So, I had no money. I had nothing at that time; I gave one thousand rupees to him, whatever I had, “alright, please take everything.

It is guru’s money, alright, take it.” He booked the tickets; it was first class tickets. Prabhupäda travelled first class. His secretary, his servant, one or two sannyäsés and myself, we had first class tickets. Others, like Pradyumna däsa, had a second-class ticket. So, we all came to Calcutta by train and went to the temple.

The next day, three devotees and I drove from Calcutta to Bhubaneshwar with Prabhupäda’s car. We drove all night, and Prabhupäda arrived by train the day after. We went to welcome him at the railway station, and then we came here to the land. This room* here was prepared for Prabhupäda.

Such an Exalted Personality Devadharma dasa: We soon heard that Çréla Prabhupäda was going to come and stay for two weeks after the Kumbhamelä. This was quite a challenge: how could we properly accommodate such an exalted personality? We knew that * Author’s note: The famous hut that was built on the ISKCON Bhubaneswar land, now demolished.

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many devotees would also be coming, so we hired large armystyle tents and awaited Çréla Prabhupäda’s arrival.

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CHAPTER SEVEN

At Lord Śiva’s Invitation

Chapter Seven

At Lord Śiva’s Invitation From an Evening Darçana with Çréla Gour Govinda Swami.

Originally printed in the Kåñëa-Balaräma Temple Newsletter Issue number 6, 1992.

Lord Śiva Invited My Guru Mahārāja Çréla Gour Govinda Swami: I was saying, how in Mäyäpura, Lord Çiva invited my Guru Mahäräja, ‘Please come, please come to this kñetra.’ My Guru Mahäräja had developed some sort of sulkiness, so he was not intending to come here [Orissa, Bhubaneswar]. Lord Çiva, who is a great Vaiñëava has stated:

païca-bhautika-dehä ye martyaloka-niväsinaù bhagavad-bhakti-rasikä namasyä mädåçäà sadä “People like myself should also always bow down to offer respect to them who, although living in the earthly planets, and although possessing material bodies made of the five elements, are expert at always tasting the nectar mellows of pure devotional service to the Supreme Personality of Godhead.”1

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Çréla Gour Govinda Swami: So, Lord Siva has said that a sädhu who has taken birth in this material world, in the body consisting of five gross elements, he is a very great devotee of the Lord. He is worshipped even by me. I worship such a person; I pay my respects to him. Çiva says, ‘He is so dear; I am not so dear as he is dear.’

So, when my Guru Mahäräja developed some sulkiness, he would not come here. Lord Çiva repeatedly requested, ‘Please, O Bhaktivedanta Swami, please come, please come.’ At last he accepted Lord Çiva’s request.* So, he came here to this Çiva kñetra, which is the entrance to the Purusottama Kñetra.

Thus, Bhaktivedanta Swami came to this place. He stayed at the entrance, and thought of building this Kåñëa-Balaräma temple at the entrance of the kñetra.

Lord Śiva is Welcoming You One cannot deny that this desire has taken shape. Anyone who comes to enter this kñetra, he must first visit this temple of Bhubaneswar [ISKCON Çré Çré Kåñëa-Balaräma Temple], “Oh, a nice temple is here!’’ First, he must pass through the entrance, then he enters Çré Kñetra, the näbhi, the middle portion, and sees Jagannätha. At the entrance Lord Çiva is welcoming you, ‘Come, come.’ Çiva is welcoming you here. So, Çréla Prabhupäda did not think of opening a temple at Jagannätha Puré. He first thought of building a temple at the entrance to Puré (Bhubaneswar). ‘No, I will do that first, then the next thing is Puré, but that will be in the future.’ First the entrance, a nice gate, ‘See, this is such a nice kñetra; let me enter it.’ This is the significance of Bhubaneswar. * Author’s note: It has also been said by Çréla Gour Govinda Swami Mahäräja that he was personally present when Lord Çiva came to see Çréla Prabhupäda to invite him to Bhubaneswar and to Çré Jagannätha Puré-dhäma.

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A t L o r d Ç i va ’ s I n v i tat i o n

Please Come and See Jagannātha To this place of pilgrimage, this tértha, or dhäma, Mahäprabhu came. First, He entered here (Bhubaneswar), visited the Lingaraja temple – Lord Çiva. He danced there, did kértana and took bath in Bindhu Sarovara. He visited Lord Çiva. Lord Çiva is a great devotee; he is kñetra-pala – one who guards the kñetra. Before entering the kñetra, you must see kñetra-pala and receive his permission. ‘O Lord, please let me enter.’ So, devotees are cordially invited, welcomed. Lord Çiva with folded hands says, ‘Please come and see Jagannätha.’

This is a Very Famous Kṣetra All the history of this kñetra is mentioned in the Skanda Puräëa, in the Utkala Khaëòa. There is a special volume: Çré Kñetra, Jagannätha. There is everything about this kñetra.

To circumambulate this Çré Kñetra, you must first approach Lord Çiva. If you avoid Him, then you will commit an offence.

Your dhäma-vasa and parikramä will not be fruitful.

This is a very famous kñetra. This climate is very pleasant and the water is very nice. The Kedara-Gauri water in Bhubaneswar is very famous. Çréla Prabhupäda took the water from there every day. He had found some relief here, so he stayed here so many days. Also, when he was very, very sick in Våndävana during his last days, he asked for this water. We sent it to Våndävana. We brought that water for him every day. Have you seen that place? It is in old Bhubaneswar, where the Lingaraja, the Lord Çiva temple is. There are many Çiva temples, but Lingaraja is the biggest and the first temple.

Kedaresvara is one of the liìgas, and Gauri is his wife. Their temple is known as Kedara-Gauri. The water from the well there is very good for the stomach.

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When I first came to Orissa after my Guru Mahäräja sent me, I stayed in Cuttack, then I came here to old Bhubaneswar, where I stayed in two dharma-çäläs very close to that Lingaraja Temple.

I came here on foot, such a long way I walked to find a place to stay, and to see where to erect a hut here on this land. I stayed just in front of the mango grove, in another mud hut. Then I built this mud hut.* Its shape was not as it is now. Now it is nice looking. Originally the bricks were set up with mud, loose. In that room Prabhupäda stayed for seventeen days.

* The original hut on the Bhubaneswar land, consisting of Çréla Gurudeva’s room/ samädhi and Çréla Prabhupäda’s bhajana-kuöér, now demolished.

CHAPTER EIGHT

Śrila Prabhupāda in Bhubaneswar Part One

18 January - 24 January, 1977

Chapter Eight

Śrila Prabhupāda in Bhubaneswar Part One

18 January - 24 January 1977

Ç

The Instruction of All Ācāryas

réla Gour Govinda Swami: In this way you can do hari-kértana, otherwise you cannot do it. Think yourself more humble than a blade of grass lying in the street and be as tolerant as a tree. It is a question of tolerance, sahiñëunä. Those sädhu Vaiñëavas tolerate it. My Guru Mahäräja’s instruction and all other äcäryas’ instruction is to cooperate and tolerate, tolerate and cooperate. Çréla Prabhupäda has said that. Especially he has told me many times in Bhubaneswar, “Gour Govind, cooperate and tolerate, cooperate and tolerate, cooperate and tolerate.” Yes, it is a question of tolerance. This is Vaiñëava. This is sädhu.1

Out of Your Causeless Mercy Çréla Gour Govinda Swami: I am taken back to the faroff days of January–February 1977, when Your Divine Grace [Çréla Prabhupäda], out of your causeless mercy, placed your 97

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holy feet on the long-cherished soil of Bhubaneswar, the capital of Orissa, the land of Lord Jagannätha and of the sacred pastimes of Çrémän Gauräìga Mahäprabhu. Demonstrating the ideal quality of Vaiñëava simplicity, you preferred to remain for seventeen days in a mud hut that had been erected on the land donated to you here in Bhubaneswar instead of at the nearby, well-built and well-arranged government State Guest House. By your very divine presence, those then out-of-the-way outskirts of Bhubaneswar were delightfully surcharged with the pure transcendental energy of the unalloyed, nectarean sweet love of Godhead, Kåñëa. Thus, that otherwise usual site was turned into a rare spiritual sight and a memorable pilgrimage for many fortunate aspirants and sincere seekers of your divine darçana.2 Çréla Gour Govinda Swami: “Nothing was here, only that one hut, and the jungle. So, I arranged for some tents to be pitched. I was thinking, “Prabhupäda is coming, that means many Western devotees, men and women, will come and thousands of people will gather here. How will I accommodate them? How will I feed them? I have no money! Anyhow, this is Prabhupäda’s mercy.”

January 18 “On the evening of January 18, at 8:30 p.m., we set off by train for Bhubaneswar. We arrived the next morning, 19 January, at 7:30 a.m. and were met by Gour Govinda Swami and other devotees who had driven all night in Çréla Prabhupäda’s car so that he would have some transport available while he was in Bhubaneswar. “Çréla Prabhupäda and his entourage drove through the town and out a distance to the land. No one was very optimistic about its prospects when they saw it. However, Çréla Prabhupäda was very positive and felt that in a few

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years it would be an important place, because it was right on National Highway No. 5, which goes through to Madras [now Chennai] in the south. The Bhubaneswar land is right on the side of the National Highway, and Gour Govinda Swami had managed to get it fenced all around and he had two small brick structures erected on the site. So Çréla Prabhupäda was optimistic about building a temple there and was encouraging Gour Govinda Mahäräja to organise it.” (From Hari Çauri däsa notes.)3

January 19 Çréla Gour Govinda Swami: Çréla Prabhupäda came by train the next day. There were other devotees, like his secretary, Rämeçvara, and Pradyumna Miçra, who had come a little ahead of Prabhupäda. Pradyumna Miçra was travelling with a trunk load of books and a typewriter.

We came in that car to pick up Prabhupäda. One devotee was driving his car. When I brought him to the car from the railway station, I was going to sit in the front, but Prabhupäda called me to sit beside him in the back seat. “Gour Govind, come, sit, sit here.” I was feeling somewhat hesitant and shy, thinking “How can I sit beside my spiritual master?” But he made me sit there, just close to him. He is so merciful. I was sitting in the middle in the front, but he said, “No, no. Sit in this seat, sit with me.” He is so merciful! This is causeless mercy, definitely.

Prabhupäda stayed there in that hut. He was so humble: He used to live in palatial buildings but he stayed here. I told him, “I have arranged a nice guest house…” but he said, “No, no; I will stay here.” There was nothing here, only this mud hut, only these two rooms.

Deva-dharma däsa: Then Çréla Prabhupäda arrived in grand style with so many senior devotees. It seemed like a mini

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Mäyäpura festival, with about eight to ten sannyäsés and GBC members. There were also thirty to forty devotees travelling with Çréla Prabhupäda.

In the Dust of Orissa Conditions on the ISKCON Bhubaneswar land were primitive: two small mud-walled huts with thatched roofs. Çréla Prabhupäda stayed in one eight-by-twelve room in one of the cottages, and his servant and secretary were in the other room just on the other side of the wall. Electricity had been installed on the land a few days before, so Hari-çauri had placed an electric lamp and the dictation machine on Çréla Prabhupäda’s desk.

The second small building, about twenty-five feet from Çréla Prabhupäda’s hut, was a tiny temporary temple room.

A shabby canvas roof spanned the open area between the two buildings, and Çréla Prabhupäda’s vyäsäsana was beneath this, arranged so he could lecture at outdoor gatherings.

Two rented tents had also been erected on the land, to accommodate visiting devotees during Çréla Prabhupäda’s stay. Çréla Prabhupäda’s outdoors toilet, about twenty-five feet behind his hut, consisted of a latrine and a separate area for bathing. Çréla Prabhupäda did not mind the simple facilities; in fact, he liked them. Although he was ill and for personal comfort could have been residing in his choice of buildings in the West, he felt perfectly at home and happy living in a simple mud hut with a thatched roof, on a secluded patch of land in the dust of Orissa. (From Çréla Prabhupäda-lélämåta)4 Deva-dharma däsa: Çréla Prabhupäda was very much at ease, very relaxed and quite content to be housed in one room of the äçrama. He felt perfectly at home in this humble setting and never complained about anything. He was able

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to conduct all his worldwide affairs and entertain all sorts of guests, including two of the richest men in Orissa, just from this one small room. Çréla Gour Govinda Swami: I do not know how Çréla Prabhupäda was so happy here. I had nothing, no money, no men, nothing. Still, he was so happy here. He accepted my humble service. Anyhow, he is so merciful... And he established a centre here, in spite of all the objections of his senior disciples [GBC’s and sannyäsés]. This is his mercy. And he gave me many important instructions, which he whispered into my ears in that room. They were not recorded. Usually, every word of his was recorded; a tape recorder was always on, but he even asked his secretary to vacate the room. He just whispered in my ear. He gave me so many instructions.* * Author’s note (i): Many witnessed these very private meetings between Çréla Prabhupäda and Çréla Gurudeva Gour Govinda Swami. This included Bhägavata däsa, Deva-dharma däsa and Jayadharma däsa. As for what Çréla Prabhupäda and Çréla Gurudeva discussed, no one will ever really know. *Author’s note (ii): Çréla Gurudeva told the author of this book that it was at these many private meetings that Çréla Prabhupäda told him to take disciples. There is more to the story, however, which will be narrated at a later date! *Author’s note (iii): One can become guru when he is ordered by his guru.

Indian man (1): When did you began to become the spiritual leader of Kåñëa consciousness?

Prabhupäda: What is that?

Brahmänanda: He’s asking when did you become the spiritual leader of Kåñëa consciousness?

Prabhupäda: When my Guru Mahäräja ordered me. This is the guru-paramparä.

Indian man (1): Did he just...

Prabhupäda: Try to understand. Don’t go very speedily. A guru can become guru when he’s ordered by his guru. That’s all. Otherwise, nobody can become guru.

Indian lady: [Hindi] Prabhupäda: [Hindi] Çädhi mäà prapannam. “I am surrendered to You. Whatever You say, I shall carry out.” That’s all.

Indian man (1): When did he tell you to...?

Prabhupäda: What is the business, when did he tell me? And why shall I disclose to you? It is so very insignificant thing that I have to explain to you?

Indian man (1): No, I am just curious to know when.

(Cont. on next page)

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Why he is so merciful to me? I do not know. What have I done for him? I have not done anything. Still, I am carrying out his order the best I can. Anyway, he is so merciful! It is causeless mercy.5 “...I remembered that Çréla Prabhupäda used to tell everyone to leave the room and then he would have private talks with Çréla Gour Govinda Mahäräja. When Çréla Gour Govinda Mahäräja would leave the room [Çréla Prabhupäda’s room] I would see him shining very effulgently. I thought at the time, WOW he must be getting some powerful mercy from Çréla Prabhupäda... “...This was all given to him by Çréla Prabhupäda in Bhubaneshwar when Çréla Prabhupäda was there in January 1977. Çréla Prabhupäda could not give this knowledge to any of his Western disciples since we were not qualified to understand such things....”6

The Ability to Accept Whatever Kṛṣṇa Provides Kusha devi dasi: I was there in 1977 staying in a farm house.

We travelled with Çréla Prabhupäda from the Kumbha-melä and Mäyäpura to see the newly acquired land Gour Govinda Swami was presenting. Çréla Prabhupäda stayed in a mud hut. We were all impressed with his humility and ability to accept whatever Kåñëa provides. He set the standard for all of us to make an effort to follow.

That mud hut represents the surrender and sacrifice of both our Prabhupäda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru. This much. (Class Bhagavad-gétä 7.2 — October 28, 1975, Nairobi) *Author’s note (iv): It seems that Çréla Prabhupäda did not want to disclose when his own spiritual master told him to become guru. It was enough through word of mouth that Çréla Prabhupäda said he did. Thus, we will never really know what took place in those meetings, between Çré Çrémad Gour Govinda Swami and Çréla Prabhupäda, however it was definitely not for Çréla Prabhupäda’s fledgling Western disciples!

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dearly beloved A.C. Bhaktivedanta Swami Prabhupäda as well as his dearmost disciple Gour Govinda Mahäräja. They were both willing to do the needful to spread the glories of the Lord, even if it meant personal simplicity and living according to ancient traditions.

Prabhupāda Did Something Very Wonderful There were many room discussions that took place with Çréla Prabhupäda and his GBC disciples, and the tape player was recording every word; however, in the many private meetings that took place between Çréla Prabhupäda and Çréla Gour Govinda Swami, no tape recorder was on, the discussions were not taped. The GBC wanted to make a large temple in Puré, but Çréla Prabhupäda wanted a temple in Bhubaneswar.

Many years later, just after the installation of the Deities in the Çré Çré Kåñëa Balaräma Temple in Bhubaneswar, which was Çréla Prabhupäda’s last founded project, Çréla Äcärya Öhäkura was walking up the stairs with a few followers and said: “...

Prabhupäda did something very wonderful: he built a temple at the gateway to the Puré Dhäma, which is Bhubaneswar.

There is the same number of stairs here as in the Puré temple: there are 22 stairs to climb. As in Puré the same Jagannätha is here, everything is the same...”

I am not Going Because My Disciples Are Not Allowed

Room Conversation - January 19, 1977, Bhuvaneçvara - Orissa

Gargamuni: There’s those two plots on that main street.

I drove all around. But the other plots are too small. And also, they’re out of the city, more out of reach. They’re not in that area which is the best area (…) And all the hotels are

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there, so all the top people are there. (…) That Puré Hotel was packed up with foreigners and with local people very nicely dressed. And this plot is just near the Puré Hotel. So, it’s a nice area, and there’s a very nice breeze from the ocean. So, if we build a nice multi-story, that breeze will be very healthy (...)

So perhaps, if you would like to see it the following day, we can drive there and show you the plot as soon as I get more information.

Rämeçvara: Would you like to do that, Çréla Prabhupäda? Çréla Prabhupäda: Oh yes.

Hari-çauri: Have you been to Puré for a long time? Çréla Prabhupäda: Oh, several times.

Hari-çauri: I mean in recent years or... Çréla Prabhupäda: No. Recently I’m not going because my disciples are not allowed. I don’t wish to go (...) The last time I went was before going to the USA, in 1958. After that, I had no chance of going.

Rämeçvara: There’s no doubt that if we build a temple there [Jagannätha Puré] it must be very, very magnificent.

Gargamuni: In front of the temple, though, there are so many beggars. You cannot walk peacefully. So many beggars, and no one is giving... Çréla Prabhupäda: In 1920 I came to Bhuvaneçvara. So, I was thronged with so many beggars (…) So much beggars have now come. It’s a very poor country.

Gargamuni: We could have very big prasädam distribution there, in Puré. Right on the beach we could set up a whole prasäda distribution. Çréla Prabhupäda: If you arrange for prasäda distribution, you’ll become very popular.

Rämeçvara: Of course, all the pilgrims that come to Puré for the temple festivals, they’ll also come to our temple if it is very big. Çréla Prabhupäda: Yes, naturally.

Rämeçvara: But what style will it be? It will be a different style of architecture.

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Çréla Prabhupäda: Våndävana? That will be new introduction here (...)

Gargamuni: Shouldn’t it be higher than the Puré temple? Or less?

Rämeçvara: We can make it higher for not too much extra cost. The height is not that expensive. I was talking...

Gargamuni: Because you can see the Puré temple from the road ten miles away.

Rämeçvara: It would be suitable, appropriate, if this temple was taller. Çréla Prabhupäda: That can be done.

Gargamuni: Because then it could be seen from miles away.

Along the road, they have a sign, “Look to your right, and you will see Puré in your sight.” They have a sign, rhyming like a poem. And sure enough, coming up, about ten miles out of the city, you see that temple. So similarly, if we have a very high temple it can be seen (…)

Rämeçvara: “Look to your left.” (chuckling) This is very exciting, this idea of building in Puré. And Prabhupäda said the main Deities would be Kåñëa and Balaräma.

Hari-çauri: If we build in Puré, will we have Jagannätha? Çréla Prabhupäda: Yes. Jagannätha, Nitäi-Gaura, GuruGauräìga (…) and Kåñëa-Balaräma like in Våndävana.

Rämeçvara: And very big Deities. That would be good if there were big Gaura-Nitäi Deities.

Gargamuni: Yes, there should be huge Deities.

Hari-çauri: Like in Hyderabad. There’s those very big Deities there, five feet or something. Çréla Prabhupäda: Five feet? We can get Deity done here also.

But there is no white stone. Other stone is available here.

Gargamuni: Yes, they have stone, but no marble…

They have that red stone in Rajasthan, like in Våndävana.

You’ve seen that red stone? It’s very nice. I saw a big hotel in Bombay where they have used that red stone, very beautiful, that you see in Våndävana. It’s the first time I saw it in Bombay (...) That Kesi-ghäöa that is made of that red stone.

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Çréla Prabhupäda: Yes. The red stone is very durable.

Gargamuni: Stone or marble. Çréla Prabhupäda: In Bhuvaneçvara you can have stone (…)

Rämeçvara: To build such a big temple you’ll need many devotees: püjärés, cooks, collectors, life members. You need at least fifty devotees. So, it’s going to take a little while to get... Çréla Prabhupäda: Big temple means at least fifty men...*

January 20 “One of the buildings on the land has two rooms, 8’x12’ and 8’x10’. It has single brick walls and a thatched roof. The interior wall ends at head height and there are bamboo slats between it and the roof. Each room has a single small window with steel bars and wooden shutters instead of glass. The doors are secured with a couple of steel links anchored to the door by a pin and this loops over a steel ring driven into the doorframe.

The bigger room has been set up for Prabhupäda. Myself, Rameswar and Pradyumna stay in the other. Because the brick wall stops just above head height, we have to be very quiet so as not to disturb Prabhupäda.

The building is situated sixty yards from the road and at right angles to it. The other smaller building is a temporary temple room and is about fifteen feet from the first, and further from the road. Inside there are pictures of the Panca-tattva, Çréla Prabhupäda, Çréla Bhaktisiddhänta [Sarasvaté Öhäkura Prabhupäda]. It has two wooden doors at the front. The area in front of the buildings has been partially covered by a very shabby looking canvas canopy about fifty feet square and Gour Govinda Swami has had a vyäsäsana placed under it for Prabhupäda to lecture from. *Author’s note: As time has shown, only Çréla Gour Govinda Swami was able to stay there, in Bhubaneswar, under those harsh conditions. Also, it was observed that those who opposed the construction of the temple in Bhubaneswar had difficulty in their spiritual life, however, Çréla Gour Govinda Swami did not.

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At the side of our land there are two large tents erected to accommodate visiting devotees. Bhägavata däsa has brought Prabhupäda’s desk lamp, brass-bathing buckets, a few bedding items and other necessities from the Kumbha-melä, and they will be permanently installed here in Bhubaneswar.

As for the toilet and the bathing facilities, these lie between Prabhupäda’s room and the road. Nearest the boundary are the toilets with a simple cement base and two Indian squat style basins surrounded by catai fencing. Prabhupäda asked Gour Govinda Swami to get a western seat because the other is too difficult for him to use now.

The bathroom is simply a square concrete base a foot high with four posts supporting an enclosing catai screen [a coarse mat made from palm-leaves or bamboo]; it lies between the rooms and the toilets. Prabhupäda does not seem to mind the very simple facility and in fact seems to prefer it. His bed consists of a simple wooden frame with criss-crossed string for its base, onto which we have placed the cotton mattress that was brought from the [Kumbha-]melä on the train with us, along with the sheets.

The electricity was put on just a couple of days ago so Prabhupäda will be able to translate if he desires; and I have set up his dictaphone under the table and laid out his books.

Prabhupäda was a bit uncertain about how long he will stay, but it seems until the 3rd of February. The ceremony for laying the cornerstone of the proposed temple is on Nityänanda’s appearance day, which is on the second, and he plans to leave the day after.

Prabhupäda has actually come here to see if he can improve his health as well as to give a boost to the project. The fresh water from Bindu-sarovara which he drank in Våndävana helped his digestion and increased his appetite, so he hopes that a stay here will help his health. (In October 1976 a Calcutta devotee brought two large metal drums of water from Bindu-sarovara lake at Bhubaneswar for Prabhupäda to drink, because it is said to improve one’s digestion).

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The climate is also very nice, warm at night and hot in the day. He has instructed Gour Govinda Swami he may begin advertising an evening program and he will meet with any interested persons he brings along in the afternoons. He wants to lecture in the evening and have prasäda distribution.”

(From Çréla Prabhupäda-lélämåta)7

Bhubaneswar Will Help Me Çréla Prabhupäda had been suffering health problems; many thought that it was his digestion. When he went to Bhubaneswar, he made the point that Bhubaneswar will help me, meaning that the water from this area will assist him and his health will recover. Çréla Prabhupäda: They’re devotees of Lord Çiva. Çréla Gour Govinda Swami: Ananta Väsudeva temple. Çréla Prabhupäda: Which one? This one? Çréla Gour Govinda Swami: Yes. Çréla Prabhupäda: Durbhikña. Anävåstya durbhikñä karapéòitaù [Çrémad-Bhägavatam 12.2.9].* There will be no crores, and they will tax three hundred crores… on this beach.(?)

And before giving twenty-five crores, the other three hundred crores they will divide amongst themselves. (chuckles) That’s all. [break] (in a car driving through traffic) *Verse quoted by Çréla Prabhupäda: çäka-mülämiña-kñaudraphala-puñpäñöi-bhojanäù anävåñöyä vinaìkñyanti durbhikña-kara-péòitäù “Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.” (Çrémad-Bhägavatam 12.2.9)

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Çréla Gour Govinda Swami: [After killing] two demons, Pärvaté devi was feeling thirsty. So, Lord Çiva with the end of his trident created this hole. And then he sent his bull carrier to gather waters from all the sacred rivers in the universe.

And then Lord Brahmä came... Çréla Prabhupäda: [This is] Bindu-sarovara. Drop by drop.

Bindu means drop. So, the sarovara came into existence by contribution from all rivers. [break] Bhuvaneçvara will help me. I have got little hint.8

The Depth of Love Śrīla Prabhupāda had for Śrīla Gurudeva Çacénandana däsa: Çréla Prabhupäda, who had earlier said to Çréla Gurudeva, “Now Gour Govind, you will take me to Orissa,” arrived in Bhubaneswar in 1977.

So, we all arranged his accommodation at the State Guesthouse. I did this in conjunction with Dikpati Prabhu and Mr. Padhi, who was an architect. The state guesthouse had all manner of comforts, but Çréla Prabhupäda sacrificed this offer and said, “No, I want to stay there where my disciple Gour Govind has built a hut for me.” So, this was the depth of love Çréla Prabhupäda had for Çréla Gurudeva.

A Sādhu Living in a Mud Hut Despite Çréla Prabhupäda’s advanced age (eighty-one years) he preferred to stay on the ISKCON property, with very primitive facilities. The local people were saying, “He is a real sädhu because he has no attachment.” Çréla Prabhupäda was showing that he was not attached to any sort of convenience; whatever Kåñëa had sent along, that was good enough.

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The Spiritual Movement for this Age Will Begin in Utkal - Orissa Sitting on the outdoor vyäsäsana, Çréla Prabhupäda spoke to a small gathering of devotees and some local villagers. Çré Caitanya Mahäprabhu, he said, had two favourite places: Bengal and Orissa. And in Orissa (Jagannätha Puré) He spent the last eighteen years of His life. He went to Våndävana and South India but then returned to Orissa to stay with His personal associates, Çré Rämänanda Räya, Särvabhauma Bhaööäcärya and Çikhi Mähiti. Çréla Prabhupäda quoted a scriptural reference indicating that the spiritual movement for this age will begin in Utkal, or Orissa. He said that Orissa was very special to the Gauòéya Vaiñëavas and that his own Guru Mahäräja was also born there, in Puré. “Now we have got a little place here,” he said. “It doesn’t matter if it takes time, but slowly and surely, we can develop this centre. Especially since Bhubaneswar is going to be the capital of Orissa. In the future many tourists will come to see the attractions of Orissa.

Now it is up to the Oriyans to develop this idea.”

(From Çréla Prabhupäda-lélämåta)9

The Holy Place of Jagannātha Purī in Orissa Hy Utkale Puruṣottamāt sampradäya vihénä ye manträs te niñphalä matäù ataù kalau bhaviñyanti catväraù sampradäyinaù çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù catväras te kalau bhävyä hy utkale puruñottamät 110

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“Unless one is initiated by a bona fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. For this reason, four Vaiñëava disciplic successions, inaugurated by Lakñmédevé, Lord Brahmä, Lord Çiva, and Sanat-kumära, will appear in the holy place of Jagannätha Puré in Orissa [hy utkale puruñottamät] and purify the entire world during the age of Kali.”10 rämëujaà çréù své-cakre madhväcåyaà caturmukhaù çré-viñëu-sväminaà rudro nimbädityaà catuùsanaù “Lakñmé-devé chose Rämänujäcärya to represent her disciplic succession. In the same way Lord Brahmä chose Madhväcärya, Lord Çiva chose Viñëu Svämé, and the four Kumäras chose Nimbärka.”11

The Garga Saṁhitā Also, in the Garga Saàhitä it is stated: “Viñëusvämé, Madhväcärya, Rämänujäcärya and Nimbärkäcärya appear respectively as portions of Vämana, Brahmä, Ananta and Sanaka-kumära.”

“These four saviours will inaugurate the four authorised and empowered spiritual channels of disciplic succession as Rudra, Brahmä, Çré and Kumära Vaiñëava sampradäya’s calculated from the reign of King Vikrama [54 B.C.] for the 432,000 years of the Kali Yuga.”

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“These four authorised and empowered Vaiñëava channels of disciplic succession are to be fully accepted by all living beings; as any word, combination of words or formulation of sound frequencies invoked or addressed, audible or inaudible, secret or revealed, contemporary or ancient outside of their auspices prove to have absolutely no efficacy.” (Canto Ten, Chapter Sixty-one, verses 23-26)

Śrīla Gour Govinda Mahārāja Was a Most Cultured Man Choudhary Jagannath Prasad: When Çréla Prabhupäda came, my wife and I met him the following night. He was speaking about the proposed temple and the construction.

We were very impressed. We were impressed with his everything… I was greatly influenced by Çréla Prabhupäda and Çréla Gour Govinda Swami, by their way of preaching… Çréla Gour Govinda Mahäräja was a most cultured man and he was expert in the translating of Çréla Prabhupäda’s books.

They Were Both Very Impressed With Śrīla Prabhupāda Choudhary Jagannath Prasad had been in search of a spiritual master; he wanted initiation. His father and his uncle were initiated into the Vaiñëava line. They had taken from the Rasa Bihari Matha Ashram, but he was not one hundred percent convinced that this was the right thing to do. Then when he met Çréla Prabhupäda, whom Çréla Gurudeva had glorified so much since Çréla Gurudeva’s arrival in the area, Choudhary Jagannath Prasad became very satisfied and he and his wife were inspired to take initiation from Çréla Prabhupäda. They were both very impressed with Çréla Prabhupäda’s lectures, books and spiritual discourses.

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Śrīla Prabhupāda’s Dust Fell Here Çréla Gour Govinda Swami: Çréla Prabhupäda came. His desire, his dust fell here. He said, “This will be the centre of the city”. He also said, “This will be one of the best ISKCON temples in the world”. That is Çréla Prabhupäda’s mercy; his words are perfect, he could see. By his mercy everything is growing, growing, so I am begging for his mercy, nothing else. I have no other qualification. Still, I am a most worthless fellow, not at all worthy of it. Anyhow, he stayed in this room.

This hut was not like this [1992], it was much humbler, and there were holes in the wall still, Çréla Prabhupäda stayed here for 17 days. He did not go to stay in the State Guesthouse.

I had arranged electricity, and we arranged one cot. Çréla Prabhupäda stayed on this side. We made one cement platform here for bathing, and covered it with bamboo mats. Hariçauri, his servant would bring water in a bucket. I also set one toilet there, where this campa (frangipani) tree is, but Prabhupäda said, “I cannot use it. I need a commode style toilet.” So, we immediately brought one and set it up there, and covered it with bamboo mats. And electricity was brought up to that place. This side would be closed with a thick cloth curtain and no one could enter into this area.

It was January, during the winter season. Many devotees followed when Çréla Prabhupäda came. The atmosphere was very nice; many devotees were coming and going. There were no amenities. They would lie down outside in the open air in the biting cold on one large tarpaulin that I had arranged. And another tarpaulin was set up to sleep under. Also, three tents were pitched for the sannyäsés and some senior devotees, and this area was covered, and everyday Prabhupäda would sit there in a cot with some cushions and we would offer gurupüjä. He gave a Bhägavatam class and also lectured at night.

Many people would come. He said, “Gour Govind, whoever comes should get prasäda”. All in all, many thousands of people came. I had no money at that time. Anyhow, by his 113

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mercy money came. Prabhupäda said it must be done; I could not think of how it would be possible, as I had no money, no men, nothing.

In the two-roomed cottage, there was one room for Çréla Prabhupäda’s accommodation and another room for Çréla Gurudeva and three other devotees: Çréla Prabhupäda’s secretary’s, Ramesvara Swami and Satsvarupa Mahäräja, Hariçauri däsa, who was Prabhupäda’s servant, and Pradyumna däsa, with his trunks of books. Everyone else either lived in the tents or on the ground out in the open.

Ramesvara Swami had been acting as secretary for one month, which meant that he finished his month in Bhubaneswar and then he left. Then Satsvarupa Mahäräja came and became secretary for one month. Pradyumna däsa stayed in the hut because he was editing tapes. Çréla Prabhupäda made recordings on the dictaphone and the tapes would go to Pradyumna’s wife and she would type them out. The typed material would then come back to Pradyumna and he would edit it. He had all his reference books with him.

We Were Out in the Paddocks Jayadharma däsa: Well, we arrived in Bhubaneswar to see Çréla Prabhupäda; we had heard that he was going to build a temple there. So, we caught a train to Bhubaneswar from Calcutta. (By the way, there was a riot on the train that we were booked on, and we had to stand all the way to Bhubaneswar for twelve hours.) Anyway, we got there and had a rickshaw-wallah to take us to a particular place out of town, the ISKCON land. We got a driver who knew the way. It took us twenty minutes and we were out in the paddocks. We were a bit shocked to find that in the middle of one paddock were just a mud hut with a grass roof and a couple of tents,

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along with one of those pumps for water, and that was it! We stayed there in the tent for about ten days. It was very austere.

Where Were the Good Sweet Shops Deva-dharma däsa: There must have been about 40 devotees travelling with Çréla Prabhupäda. When all the different devotees came, their main concern was to find the good sweet shops in town. Then they were driving into town and were bringing back boxes full of sweets, nice sandeça, rasagullä and all sorts of nice sweets.

Of course, in the six or seven months that I had been there in Bhubaneswar I never even dreamt of going into a sweet shop and buying sweets; the thought had never entered my mind, because we were contented, you know. You become satisfied with the simple pleasures of life. We would have thought that some nice bananas would be pleasurable.

January 21 “Again, a quiet day, no one came and Prabhupäda followed his regular routine. Prabhupäda has decided he wants to walk, and this morning we went out to the Bindu Sarovara, which is in the centre of Bhubaneswar. It is a medium sized lake with a temple of Lord Çiva at one end, in the style of the Puré temple but smaller. The road goes all around with no footpath, so there is no place for Çréla Prabhupäda to walk.” (From Hariçauri däsa notes.) 12

On that day, Çréla A.C. Bhaktivedanta Swami Prabhupäda had the following discussion with his disciples: Gargamuni: Just like Gaura (Gour) Govinda, he’s bringing many villagers here.

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Çréla Prabhupäda: Oh, yes. He’s good preacher.

Hari-çauri: Yes, he’s doing nicely. 13

The Journalist’s Question On the third day of Çréla Prabhupäda’s visit to Bhubaneswar a well-known journalist, Mr. Jitendra Singh, who was highly respected in top parliamentary circles, came to Bhubaneswar to hear him speak. He arrived in a taxi accompanied by a devotee whom he had asked to help him find the way, and by a Mr. Prafula Mahapatra. All three went to have the darçana of Çréla Prabhupäda.

They found him in the hut, engaged in describing the initial difficulties he had encountered in the West, the United States, when he travelled there to preach the mission of Kåñëa consciousness and encountered the highly materialistic atmosphere of New York. But when he was about ten or fifteen minutes into his talk, he suddenly interrupted it and directed one of his Western disciples to bring the Çré Caitanya-caritämåta, open it to a particular chapter, and read a particular verse and its purport. This behaviour on Çréla Prabhupäda’s part was very puzzling, because there seemed to be no connection between the reading the section from Çré Caitanya-caritämåta and what Çréla Prabhupäda had been talking about. The devotee who had accompanied the journalist was thinking to himself what could be going on.

No sooner had this thought come into his mind, than Çréla Prabhupäda called him, and asked him to bring the Bhagavadgétä, also, find a certain chapter, and read a specific verse and purport. The devotee, even more surprised, did as he was instructed. When he had finished, he and the two men offered their obeisances to the lotus feet of Çréla Prabhupäda and returned to the car. No sooner had they reached it then, the

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journalist, who was sixty-five years of age, was overcome with emotion; deeply moved, he said, “At last I have been able to get the darçana of the living Caitanya!”

He explained that for forty long years he had a really deep and important spiritual question in his mind, and a powerful need to find the answer to it. He had sought out as many spiritual leaders as possible to that end and asked them his question. He had been to the Vatican a number of times to speak to the Pope; he had been to meet the spiritual head of the Kaaba in Mecca; he had been to the Aurovinda Society and to many other organisations, to Sai Baba, to Sri Chinmoy and all the so-called gurus. He had put forward his question to them all but none could give him an answer.

Finally, he desired to ask his question to Çréla Prabhupäda, and that consideration had come to him without knowing of his greatness. Initially, for the first fifteen minutes, Çréla Prabhupäda talked about his experiences in the West. The journalist then began to think about directing his question to Çréla Prabhupäda. Having formulated the question in his mind and preparing to present it, at that moment Çréla Prabhupäda directed his disciple to bring Çré Caitanya-caritämåta and read from it. When he heard the verse and its purport about the Supreme Absolute Truth, he immediately understood the answer, an answer he had been seeking for forty years, from when he was twenty-five years of age until then, when he was sixty-five. His joy knew no bounds. He said, “The tissues of my body started dancing.”

But as the Çré Caitanya-caritämåta excerpt was being read, a counter question developed in his mind at that point Çréla Prabhupäda called for the second reading, from the Bhagavadgétä, and answered that question too. Jitendra Singh was completely overwhelmed by the incredible extent of Çréla Prabhupäda’s understanding what was on his mind, and by his greatness, his inconceivable greatness.

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“Just See How Degraded Is this Man!” January 22 “Prabhupäda gave his first lecture tonight with about 150 to 200 people attending. During the question period, one man asked, “What is Kåñëa? What does Çréla Prabhupäda mean by Kåñëa?” Prabhupäda became angry with him, “Just see how degraded is this man!” he said loudly, and again he preached to them that, “You are Indian; you must know who is Kåñëa.” Then Gurukrpa and his men had kértana. They were all staying in the tents, and afterwards there was prasäda distribution, which was very well received, especially by about two hundred villagers who came for that, Prabhupäda was generally pleased with the program.” 14

January 23 “Ramesvara left today and Satsvarupa took over as secretary up to the Mäyäpura festival*. Prabhupäda had his walk at the Bindu Sarovara again, but it is not such a good spot for this. Again, a nice program in the evening with a good attendance, and Prabhupäda speaking in English with [Çréla] Gour Govinda [Swami] translating into Oriya.” (From Hari Çauri däsa notes.) 15

There Were Many Problems Çréla Gour Govinda Swami: There were problems, many problems; people were coming, so many devotees, hundreds were coming, everyday more devotees. Where to accommodate them? “There is no place. Lie down here, underneath the tarpaulin.” All lay down here, all were going *Gaura-pürëimä: Appearance of Çré Caitanya Mahäprabhu, 5 March 1977.

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outside to answer nature’s call. They were taking a bucket and loöä for bathing.

Some women also came. Çréla Gurudeva wondered, “Where to put them? Where is a place for them to stay?” There was no real facility. Alongside the land was a mango grove, where Çréla Gurudeva had stayed at first before he constructed the mud hut. So, he put them there. He said, “There is a well, they can fetch water, they can go out to the open field early in the morning and then take bath, and have some privacy.” “...All the cooking was done on open fires. Çréla Prabhupäda had said, ‘Gour Govind, whoever comes must be fed, give him prasäda, no one should go without being fed prasäda. Make kicharé, at least give kicharé’...” 16

So Many Miracles Çréla Gurudeva always replied, “Yes, Prabhupäda.” But he thought to himself, “I have no money!”

Then Çréla Prabhupäda said to him, “I want to see that the häëòa (pots) are always full.” “Yes, Prabhupäda,” Whatever Prabhupäda said, Çréla Gurudeva would always reply, “Yes, Prabhupäda.”

He wondered what he could do. He had no money and many, many people were coming every day. How could he feed them all? But miraculously all were fed. So much cooking had to be done. Çréla Gour Govinda Swami did not know where he would get the money to do this and every morning, someone would come for money: “Gour Govinda, give money! So much needs to be purchased!”

And he would reply, “Alright, wait, wait, wait! Let me go out, see, I am going out somewhere. Somehow some money may come.” Then money would come, miraculously. Then he 119

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would say, “Alright, take the money and purchase what you need!”

Many years later Çréla Äcärya Öhäkura said, “So many miracles! All miracles. Yes, how it was done, I cannot think.

Prabhupäda’s mercy is miraculous!”

Orissa’s Cooking Is Very Nice Çréla Gour Govinda Swami: Previously Prabhupäda had come to Orissa, and the Orissan cooking is very good.

Prabhupäda said, “You please arrange a good brähmaëa who will cook nice food. Orissa’s cooking is very nice.”

Prabhupäda wanted to taste it. Prabhupäda was very fond of that mochha ghant, plantain flower, and that kathal, unripe jackfruit. Mahäprabhu was very fond of it, Kåñëa was very fond of it and Prabhupäda was very fond of it. We arranged one Oriya cook. Still Prabhupäda had his own cook. Palékä däsé, a Western disciple was cooking also. 17

ISKCON Bhubaneswar 1977

An Out of the Way Place Daily, people came, and every day Prabhupäda would give lectures. And then more people came; he was meeting so

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many people. Devotees were coming to give reports on their preaching in India and in the West. Çré Çrémad Gour Govinda Swami was not so much involved with that. Çréla Prabhupäda went out every morning for walks and Çré Çrémad Gour Govinda Swami and other devotees would go with him. They had many talks on different subjects. Çréla Prabhupäda was not bothered at all by the primitive conditions in Bhubaneswar; he just said that he was waiting for the appearance day of Nityänanda Prabhu, to lay the corner stone for the beginning of the building of the temple. But there was opposition. Some senior disciples had said, “No, we will not construct here (Bhubaneswar), Prabhupäda no one will come here! It is an out of the way place, a jungle!”

The ISKCON Bhubaneswar land was undeveloped at that time. It was all vacant and it was not on a bus route. There were no toilets; everyone went to the open field, taking a loöä.

There was only one bed and one western style toilet, and these were only for Çréla Prabhupäda.

Many years later Çré Çrémad Gour Govinda Swami Mahäräja would tell his disciples, “Çréla Prabhupäda told me that they objected to opening a centre in Bhubaneswar. Members of the GBC,* sannyäsés and some senior devotees said, “No, do not build a temple here; no one will come here, it is an out of the way place. Why should we construct a temple and spend money here? We will do it in Puré and we can keep the Bhubaneswar land as an agricultural field.” But Çréla Prabhupäda firmly said, “No! I will do it here!”

* GBC: Governing Body Commission. The members of the management council set up by Çréla Prabhupäda are to make sure that his society (ISKCON) is managed nicely around the world.

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It is Taped in My Heart You Should Accept Disciples Çréla Gour Govinda Swami: Çréla Prabhupäda sent them out of the room, everyone, because his every word was being taped. He told everyone to vacate the room. Then he called me in only. “Gour Govind”, he whispered, “they are objecting to opening a temple here in Bhubaneswar. They want it in Puré. But I said, “No; I will build it here [Bhubaneswar] and see this project done, and this will be one of the greatest ISKCON temples in the world.” He whispered so many things in my ear. Indicating the westerners, he said, “These people [my disciples] have problems, they cannot stay here. They will come and go, but they will help you. Keep friendship with them. You have to stay here and see this through; they cannot!”

He said, “You should have your own men, you should accept disciples, train them; otherwise, how can you manage?” He told me like this in that room over there; there was only he and I, no one else; he sent everyone out; that was in 1977. “Your own men, train them, otherwise how can you manage?”.

His every word was taped, but no tape was on then. It is taped in my heart. So, he said everything will be there; deities will be there, made in Orissa, and made of brass. Everything he said only to me, no one else was there. This, that, that, that, so many things he told me; we spoke confidential things. I’m not saying everything, only as is required I am saying. At last, he said, “Tolerate and cooperate.” Bas [That’s all].* *Author’s comment: It seems that sädhus record information in the heart, not by mechanical device. After all the path of bhakti is about the path of transcendental emotion. It does not stem from brainwork, false ego, the mundane mind or the polluted intellect. The great Vaiñëava Äcärya Çréla Bhaktivinoda Öhäkura wrote his famous poem, “He reasons ill” in 1871, with the great Vaiñëava äcärya Çréla Haridäsa Öhäkura in mind: “He reasons ill who tells that Vaiñëavas die,

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Çréla Gour Govinda Swami: Tejas däsa was here with me; he was a good devotee, a good collector; he collected much money and helped me a lot in building this temple. I told him that Prabhupäda had said that the deities should be made of brass, and what kind of deities there should be, but he was not prepared to accept it. But I was firm, “No! Prabhupäda told me to do so. If you will not do, I will do. If you will not allow those deities to be established in this temple, I will build a separate temple and establish them there. I must fulfill the words of my Guru Mahäräja.” Anyhow, by disobeying Prabhupäda, he committed offence, so subsequently the circumstances were such that he could not stay here. He left.18

Tṛṇād Api Sunīcena “...In this way you can do hari-kértana, otherwise you cannot do it. Think yourself more humble than a blade of grass lying in the street and be as tolerant as a tree. It is a question of tolerance, sahiñëunä. Those sädhu Vaiñëavas tolerate it. My Guru Mahäräja’s instruction and all other äcäryas’ instruction is to cooperate and tolerate, tolerate and cooperate. Çréla Prabhupäda has said that. Especially he has told me many times in Bhubaneswar, “Gour Govind cooperate and tolerate, cooperate and tolerate, cooperate and tolerate.”

Yes, it is a question of tolerance. This is Vaiñëava. This is sädhu...” 19

when thou art living still in sound!

The Vaiñëavas die to live, and living, try to spread the holy name around.”

Thomas Alva Edison did not develop the first piece of equipment to record sound until 1876, so what is that sound that the great Çréla Haridäsa Öhäkura is still living in?... The hari-kathä of pure Vaiñëavas is recorded in their hearts.

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As an Uprooted Tree Falls on the Ground Whenever Çréla Prabhupäda called Çréla Gour Govinda Swami, he would immediately stop what he was doing, make his way quickly to Prabhupäda’s room and offer his obeisances, falling flat on the ground like a stick. “Yes Prabhupäda”, he would say. “You called me?” Some devotees thought Çréla Gour Govinda Swami was going to hurt himself because he hit the ground with his whole body and it made a slapping sound. Of course, when the disciple comes before his spiritual master, the disciple should always prostrate himself on the floor in front of him.* Çréla Gour Govinda Swami: Mahäprabhu said; tåëäd api sunécena taror iva sahiñëunä amäninä mänadena kértanéyaù sadä hariù Be as tolerant as a tree, otherwise you cannot serve Mahäprabhu. You cannot serve and please Guru and Gauräìga unless you tolerate and cooperate. Mahäprabhu’s teaching is most important; otherwise, you cannot do haribhajana. No pride, and with great humility, much humbler * yatra yatra guruà paçyet tatra tatra kåtäïjaliù praëamed daëòavad bhümau chinna-müla iva drumaù “Anywhere that one sees his spiritual master, he should, with folded hands and in a humble mood, pay his obeisances to him just as an uprooted tree falls on the ground.” (Çré Hari-bhakti-viläsa 1.90, quoted from Devé-ägama and spoken by Çré Närada Muni.)

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than a blade of grass lying in the street. Unless you become like that, unless you become as tolerant as a tree, unless you pay respect to one and all and do not demand respect for yourself, you cannot do hari-bhajana, you cannot serve Guru and Gauräìga. That is Mahäprabhu’s teaching; you see, a most important instruction. “I am teaching you.” Çréla Kåñëadäsa Kaviräja Goswami has said, “Make a garland of this verse,* put it around your neck and do hari-bhajana,” If you do so, you will become a real Vaiñëava; otherwise you cannot. That is a fact. By our own effort we cannot do anything, but by the mercy of Guru and Gauräìga,** who are so powerful, we can develop this mood, otherwise there is no possibility. Always be begging mercy at gurudeva’s lotus feet.

“This is the only prayer to offer, “I am a speck of dust at your lotus feet. Please accept me. I have no qualification; I am a worthless fellow. I am completely dependent on your mercy, O my beloved revered spiritual master.” Yes! What he says, what comes from his lips, just accept it as it is. Do not add any deliberation to it, and do not twist it. That will be your asset and if you take it seriously and execute it at any cost, then you will get the mercy. It is super powerful. * ürdhva-bähu kari’ kahoì, çuna, sarva-loka näma-sütre gäìthi’ para kaëöhe ei çloka “Raising my hands, I declare, “Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance.” (Çré Caitanya-caritämåta, Ädi-lélä 17.31) ** “...From Çré Gaurasundara’s statements we have come to know about the duty of our human life. He did not give a single prescription for our material advancement.

Rather, He instructed us to give up all hope of lording it over material nature and for mundane fame. He taught us to respect even those who are not respectable, and to become as tolerant as a tree when others attack us. He said to become lower than a blade of grass and more tolerant than a tree – and then to chant the holy name constantly...” (Excerpt from: Çréla Bhaktisiddhänta Sarasvaté Öhäkura Gosvämé Mahäräja Prabhupäda. “Vaktrtävalé: Garland of Divine Discourses.” Touchstone Media, 2014)

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mükaà karoti väcälaà paìguà laìghayate girim yat-kåpä tam ahaà vande çré-guruà déna-täraëam “Then the dumb can become eloquent speakers of the Veda and the crippled can climb mountains, by the mercy of Guru and Gauräìga.” It is so powerful.

He Is so Sincere Deva-dharma dasa: Çréla Gour Govinda Swami led the evening kértanas. On one occasion, Çréla Prabhupäda, in his room in his hut, sat back and listened to the kértana. He asked his disciples who were with him, “Who is chanting?” They responded, “Oh, that’s Gour Govinda Swami.” To this Çréla Prabhupäda replied, “Oh! Gour Govinda Swami. He is so sincere!”

Only Two People Were Enthusiastic About the Bhubaneswar Project Nimäi Paëòita däsa: Guru Mahäräja, Hari Çauri däsa sent me notes from his diary that he made when he was here. In them he said that when Çréla Prabhupäda was here in Bhubaneswar, there were only two people who were enthusiastic about this project, that was Çréla Prabhupäda and you, Guru Mahäräja. Çréla Gour Govinda Swami: Yes, he said that, “You should have your own men, and you should accept disciples, you should train them. You should have your own men; otherwise, how can you manage?” I said to Prabhupäda, “I do not want

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to be the head; I want to be the tail.” But Prabhupäda replied, “I want!” And I said, “All right!” I know that to become the head means so many beatings; blows will come. But Prabhupäda said, “I want!” “When you [Çréla Prabhupäda] want, I should accept all these head beatings. All right, very good; it is pleasing to my guru.”*

Orissa Is a Very Poor State Çréla Prabhupäda wanted Çréla Gour Govinda Swami to be the head of the temple and assume the responsibility of taking disciples,** but Çréla Gour Govinda Mahäräja did not want to accept that responsibility. Çréla Gour Govinda Swami recalls the following conversation between Çréla Prabhupäda and him in Bhubaneswar, 1977. Bearing in mind no tape player was on and all discussions between Çréla Prabhupäda and Çréla Gour Govinda Swami were in private. Çréla Prabhupäda entrusted the entire project to Çréla Gour Govinda Swami, knowing full well that he would stay and see the project through. When Çréla Gour Govinda Swami explained to Çréla Prabhupäda that Orissa was a very poor state, and a significant amount of money could not be collected there, Çréla Prabhupäda said in Bengali, “Gour Govind, ämi jäni – Gour Govind, I know it.”

There Was Only One Amount Paid Çréla Gour Govinda Swami: Prabhupäda made one arrangement at that time. He told me, “Gour Govind, I will give 50%, and you will give 50%, matching grant.” First, he * conversation in Bhubaneswar, 1992. ** There is much more to this story, as I have previously written. However, I will not present that information as it may offend some, due to their preconceived/ sectarian ideas, and it may shock some of you. Our beloved Gurudeva spoke more on this topic in 1991 after the deities were installed in Bhubaneswar, to only a very few followers and no tape recorder was present.

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gave 50,000 rupees. I deposited it in the Punjab National Bank. Then he told, “You fill in, whatever you give, I will give the same amount: You provide 50% and I will provide 50%; whatever you collect for the project, I will match it.”

He did this for Orissa, not for any other place. But as soon as Prabhupäda disappeared it stopped. There was only one amount paid. The grant would come from the MVT, Mäyäpura Våndävana Trust. But the devotees who were handling it did not listen to me. “No, no, no. If we will give such money then the fund will be exhausted. You should take a loan.”

“But I cannot take a loan. I have no money. How can I pay it back? Prabhupäda has said so.” They answered, “No, no, no.”

Then Tejas däsa took some loan of some two lakhs of rupees or like that from them. He was collecting funds so he could have paid it back, but he is now no longer here. But they were just calculating: “Now with compounded interest, from two lakhs it is ten lakhs.” I said, “How can I pay it back?

I cannot pay it back as I have no money. Rather you should pay me money. Anyhow, you can go on calculating. I cannot pay it. I have no money. I need money. You should help me.”

Prabhupäda had said, “These people will help you. Cooperate and tolerate.” And I was doing that: That Bhägavata däsa, Tejas däsa [will help you]. I tolerated very much, always remembering what my Guru Mahäräja had said: “Tolerate, tolerate, co-operate.” I said, “Alright, you put a thunderbolt on my head, I will tolerate.” Anyhow, by his mercy now it is going up, and his desires will be fulfilled. When a pure devotee of Kåñëa desires, it must be fulfilled, sooner or later.20

India Has Spiritual Vision and the West has Money

Together They can Function Nicely

Jayadharma däsa: At that time, in Bhubaneswar, Çréla Prabhupäda was saying that India was a lame man, he had

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no money, he was limited, but India had the vision, spiritual vision. In contrast, the West was like a blind man; he had money but no spiritual vision. So now if the West can pick up the lame man, who can see, then they can help each other.

So, India or Kåñëa consciousness has spiritual vision and no wealth, whereas the West has wealth but no spiritual vision. If you combine the two, the blind West can carry the lame India and together they can function nicely. Çréla Prabhupäda liked this concept very much, and the money collected was to go to the preaching in India. In Bhubaneswar, Çréla Prabhupäda was very enthusiastic about preaching in India; all India (Kåñëa consciousness) needed was lakñmé.

January 24 “Bhägavata däsa arranged for Prabhupäda to have his walk at the local zoo. When we arrived, we went first into the big cats’ section where there were two cages side by side with lions in them. A whole family was in one of them. From Prabhupäda’s reaction it was obvious he was not so happy to see them locked up in their tiny cells and he did not linger long.

After that, he completed his walk around the zoo and then we drove back to our land. As the car neared the entrance, he asked us, “So what is the lesson from this visit to the zoo?” Getting no reply, he said, “The lesson is that the lion is a prisoner, therefore, however strong one may be, there is always some greater control.”

Again, the program was nice and went on in the usual fashion. Gargamuni came back and having arranged for Prabhupäda to visit Puré tomorrow, the 25th.” (From Hari Çauri däsa notes.)21

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C h a p t e r N i n e

In Purī with Śrīla Prabhupāda 25 January to 26 January

Snāna-Yātrā & Jagannātha-Kathā rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam

“T

he loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rädhä and Kåñëa are one in Their identity, previously They separated Themselves. Now these two transcendental identities have again united, in the form of Çré Kåñëa Caitanya.

I bow down to Him, who has manifested Himself with the sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.” (Çré Caitanya-caritämåta, Ädi-lélä 1.5)

Śrī Jagannātha Purī Dhāma Çré Jagannätha Puré Dhäma is situated in the fascinating

state of Orissa. The cultural heritage of Puré has a long-

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recorded history beginning from third century BCE till present day; others say that it predates that by thousands of years. The temples and religious sanctity, the way of life of the people and their rich tradition attest emphatically that Puré is the cultural and spiritual heart of Orissa. Indeed, Puré is considered the cultural capital of Orissa. The culture here has flourished with its manifold activities. Çré Caitanya Mahäprabhu, Lord Kåñëa Himself, Who appeared over five hundred years ago, in the mood of His own devotee to taste the sublime emotions of ecstasy of the chanting of the holy name of Kåñëa, stayed in Puré Dhäma for eighteen years. Stalwart scholars of Puré, such as Särvabhauma Bhaööäcärya, (a great Sanskrit paëòita, who was also the Räja Paëòita, the king’s priest) and many others converted to Vaiñëavism, followed Çré Caitanya Mahäprabhu’s teachings and flocked to His prema-näma-saìkértana movement. Kings and ministers during Çré Caitanya Mahäprabhu’s physical presence became His disciples. King Prataparudra the king of Puré, especially became His great admirer and ardent follower.

One of the most grand and opulent events associated with Lord Jagannätha is the Nava Kalavera. Literally meaning the “New Body” (nava - new, kalevara - body),* it takes place when one lunar month of Ashadha is followed by another lunar month of Ashadha. This can take place in 8, 12 or even 18 or 19 years. Many millions of people witness the festival, and the budget for this event is enormous. The event involves * Chaitanya Chandra däsa: “...It is interesting to note that our Guru Mahäräja [Çré Çrémad Gour Govinda Swami Mahäräja] left this world in a year similar [1996] to the one that saw the disappearance of Your Divine Grace [Çréla A.C. Bhaktivedanta Swami Prabhupäda]: in this year, as in 1977, Lord Nityänanda’s appearance day is February 2nd, and this year also Lord Jagannätha’s Nava-kalevara ceremony is taking place. Lord Jagannätha’s Nava-kalevara is not a regular occurrence...”

(Taken from the Vyäsa-püjä offering to Çréla Prabhupäda in 1996 by Çré Chaitanya Chandra däsa).

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installation of new Deities in the temple and burial of the old ones. The year 1977 was one such year. Çré Çrémad Gour Govinda Swami has commented: In Vaiñëava-tantra it is mentioned: mathurä dvärakä-lélä yäù karoti ca gokule néläcala sthitaù kåñëas tä eva racati prabhuù “Whatever léläs of Çré Kåñëa are manifest in Gokula, Mathurä and Dvärakä are all found in Néläcala, Çré Kñetra.”

Snāna-Yātrā The Appearance Day of Lord Jagannātha Çréla Gour Govinda Swami: Snäna Purnima, this is the auspicious full moon day of Lord Jagannätha’s snäna-yäträ, bathing ceremony. You may have seen in Jagannätha Puré, how on this day Lord Jagannätha, Baladeva and Subhadrä Devi are bathed publicly. Why are They bathed in public on this day? What is the occasion? Does anyone know?

Devotee: It is Lord Jagannätha’s appearance day. Çréla Gour Govinda Swami: Yes. Today is the appearance day of Lord Jagannätha. Jagannätha is Kåñëa, but Kåñëa appeared on the eighth day of the dark fortnight, Kåñëäñöami, in the month of Bhädra, so how is it that today is the appearance of Jagannätha? That is another question.

Devotee: It is the appearance day of Kåñëa’s manifestation as Jagannätha.

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Çréla Gour Govinda Swami: Yes. Jagannätha manifested on this day. Jagannätha, Baladeva and Subhadra appeared in Their forms today, as three logs of wood. This is mentioned in the Skanda Puräëa. Therefore, on this day They are given a public bath. After the bathing festival, Lord Jagannätha retires from public darçana and is repainted. Fifteen days later, He gives darçana in His freshly painted and young appearance, known as nava-yauvana veça, during the cart festival [Rathayäträ].1

Why are They in this Form? Çréla Gour Govinda Swami: Jagannätha is Kåñëa. Why have Jagannätha, Balaräma and Their sister Subhadrä assumed these forms with big, big dilated eyes, and Their hands and legs shrunken? Why is that? Does anyone know why They are in this mahä-bhäva form? What is it? Why is it mahä-bhäva?

Devotee: Jagannätha is Kåñëa feeling separation from Rädhäräëé. Çréla Gour Govinda Swami: Kåñëa feels separation. What about Balaräma and Subhadrä? Why have They also assumed that form?

Devotees: We were hearing a story. Çréla Gour Govinda Swami: What story?

Devotee: A story that is told in Våndävana. Çréla Gour Govinda Swami: Why is Jagannätha carved like that? That is what you should understand, why this form of Jagannätha manifested.

Devotee: It is an unfinished form of the Lord. Çréla Gour Govinda Swami: Why is it unfinished? Why did He appear in that form?

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Devotee: Because the king [Mahäräja Indradyumna] promised that … Çréla Gour Govinda Swami: That is not the reason. Everything takes place by the will of the Lord, so why does the Lord appear in that form? It is not that the Deities are not finished because of the king’s promise. That is an external reason, bhaiya. You should understand what the real reason is.2

Kṛṣṇa’s Heart is in Vrajabhūmi Çréla Gour Govinda Swami: Kåñëa left Vrajabhümi for Mäthura, and then went to Dvärakä where He married more than sixteen thousand wives. They all served Him very nicely, but still Kåñëa was not happy. He was there physically, but with His mind and heart, He was always with the damsels of Vrajabhümi, especially Rädhäräëé, as well as His father Nanda and mother Yaçodä, and the cowherd boys, because they were all very dear to Him. Sometimes while Kåñëa was asleep He would deliriously call out, “rädhe, rädhe, rädhe! gopé, gopé, gopé!” His queens would think, “What is this? We are taking so much care of Kåñëa. Why is our most beloved husband thinking like this? He is uttering these names, “rädhe, gopé!” like a delirious madman, who are They?”3

His Queens’ Love Is Mixed with Jñāna and Aiśvarya Çréla Gour Govinda Swami: His queens do not understand this, and they have no access to Vrajabhümi because they are aiçvarya-mayé, full of opulence. Vraja-lélä is mädhuryamayé-lélä, very sweet transcendental léläs, where there is no question of aiçvarya, opulence. Aiçvarya is covered over with mädhurya in Vrajabhümi, whereas in Mathurä and Dvärakä, mädhurya is covered over with aiçvarya. Therefore, the queens in Dvärakä, Rukmiëé, Satyabhämä, Jämbavaté and

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Kåñëa’s other wives have no access there. They are aiçvaryamayé, while the damsels of Vrajabhümi, of whom Rädhäräëé is the chief, are all mädhurya-mayé. Their love is not mixed with jïäna and aiçvarya, it is pure love, whereas the love of the queens in Dväräka is mixed with jïäna and aiçvarya, and therefore is not pure. When love is mixed with jïäna and aiçvarya, then that love becomes shrunken, préti-saìkucita.4 *

Vraja-Līlā is Intoxicating Çréla Gour Govinda Swami: Wanting to know the reason why Kåñëa was sometimes uttering, “rädhe, rädhe, gopé, gopé!”, the queens [of Dvärakä] went to Rohiëé Mätä and asked, “Mother, please tell us why Kåñëa is always acting like this? We are taking care of Him so nicely.”

Mother Rohiëé replied, “O, vraja-lélä is such a sweet, mädhurya-mayé-lélä. It is nectarean and intoxicating. How can I describe it? It is such an attractive lélä, that if I speak about it, even Kåñëa and Balaräma will be attracted.”

[The queens of Dvärakä requested], “Please tell us about it. We have no access to it, and we are not able to go there, but at least we can hear about it. We cannot take part in the räsa dance, we are also deprived of that.” In this way they requested Mother Rohiëé to speak. Rohiëé agreed. 5

Subhadrā Blocked the Entrance Çréla Gour Govinda Swami: When all of Kåñëa’s wives were assembled in a big hall, Mother Rohiëé began, “I will tell you the story, but there is one condition. I have already told you that this lélä is so attractive that Kåñëa and Balaräma will also be attracted. If They come here everything will be ruined and I will not be able to speak anymore, so one of you should * Lecture on Snäna-Yäträ by Çré Çrémad Gour Govinda Swami, 23 July, 1994.

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stand at the door and keep guard. If that person sees Kåñëa and Balaräma coming then she has to signal me to stop speaking.”

They were all interested in hearing Mother Rohiëé speak, but who would guard the door? They requested Subhadrä Devi, “Please Subhadrä, can You go and guard the door?” Subhadrä agreed and went to the doorway and stretched Her arms out and blocked the entrance.6

Subhadrā Could Not Signal to Rohiṇī Çréla Gour Govinda Swami: Mother Rohiëé began narrating the intoxicating léläs. Everyone was listening with concentrated attention. Even Subhadrä, while standing guard at the door, was listening to vraja-lélä kähäëé and became ecstatic. Her hands and legs shrunk into Her body, and Her eyes dilated.

In the meantime, Kåñëa and Balaräma came to the door, but Subhadrä, who was already intoxicated, was not able to give any signal to Rohiëé to stop speaking. With Kåñëa on one side and Balaräma on the other side of Subhadrä, They listened to Rohiëé speaking, “Oh! Vraja-lélä, it is so sweet!”

Then the two of Them became also ecstatic. Their hands and legs shrunk into Their bodies, Their eyes became dilated, and in this way the three forms of Jagannätha, Baladeva and Subhadrä stood there stunned in the doorway.7

Nārada’s Request Çréla Gour Govinda Swami: Çré Närada Muni from a distance saw these three ecstatic forms, mahä-bhäva-prakäça, of Jagannätha, Baladeva and Subhadrä. As Närada approached Them, those ecstatic forms vanished, and Their natural appearance came back. Närada said, “I saw these forms!

I already saw Them! I desire that these forms appear again and be worshipped.” Närada was referring to Jagannätha,

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Balabhadra and Subhadrä in that ecstatic form and this was his request.8

Festival of the Chariots There are many festivals each year in Puré. The most important festival is the Ratha-yäträ or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the Deities of Jagannätha, Balabhadra and Subhadrä through the Bada Daëòa, the Grand Avenue of Puré till Their final destination, the Guëòicä temple. Millions of devout followers attend this festival of the chariots.

Ratha-yātrā

General Instructions “...In Viñëu Dharma it is stated that, añäòhasya site pakñe dvitéyä puñyä saàyutä, in the month of Añäòha, on this tithi, the second day of the bright fortnight, on the puñyä-nakñatra, when the star (nakñatra) of Puñyä appears, that is the day scheduled for Jagannätha Ratha-yäträ to be held. This is also described in the Skanda Puräëa. Jagannätha will come outside with Subhadrä and Balaräma in ratha and one should observe this festival. That nakñatra does not come every year; it only comes in a special year. If there is no puñyä-nakñatra on this tithi, the second day of the bright fortnight of Añäòha, then Ratha-yäträ should still be observed according to the tithi.

However, when the puñyä-nakñatra comes then it is very auspicious.

The Ratha-yäträ festival should be observed by preparing many varieties of nice palatable sweet food for Jagannätha, Baladeva and Subhadrä. You may distribute and feed the brähmaëas and Vaiñëavas. For seven days the ratha should stay at the Guëòicä Mandira. In the Western world the

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Guëòicä Mandira may be on the seashore or on the bank of a river. It is also mentioned in Viñëu Dharma that you may keep the ratha on the seashore or the bank of a river for seven days.

Perform a festival there, decorate the ratha nicely again with flowers and nice cloth, and then do the return Ratha-yäträ.

The return Ratha-yäträ falls on the tenth day, daçamé tithi and sometimes it will fall on an Ekädaçé day. The return Ratha is also a very, very auspicious and rare occasion, and one who sees Bhagavän Viñëu or Kåñëa, Jagannätha on His ratha will definitely get mukti...”9

Yei Kṛṣṇa - Sei Gaura - Sei Jagannātha “...There are many misconceptions about Lord Jagannätha and Ratha-yäträ. We should understand the tattva that Mahäprabhu spoke about and manifested, because Mahäprabhu is the supreme authority. Who is Jagannätha?

There is no difference between Mahäprabhu, Kåñëa and Jagannätha – yei kåñëa, sei gaura, sei jagannätha. People in general do not understand this; there are so many speculations and concoctions. They may be proud of their material learning, merit, intelligence and knowledge, but one cannot understand the Supreme Lord without the mercy of the Lord. That is the only requirement, and that mercy is received through sädhu, guru and Vaiñëavas, without which no one is able to understand Him. Many speculations are going on and they are just creating a hue and cry, filling the whole atmosphere with it. Those of you who have been to Jagannätha Puré for Ratha-yäträ may have heard how they are speaking, with big microphones, all kinds of speculation and nonsense, filling the whole atmosphere with their misconceptions...”10

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Mahāprabhu Came as an Ācārya “...Only one who is a dear devotee of Jagannätha, Kåñëa and Mahäprabhu can understand what Mahäprabhu has actually said. Mahäprabhu came as an äcärya, sädhu-guru, and He has spoken about the tattva behind Ratha-yäträ. It is not an easy topic to understand. In Çrémad-Bhägavatam it is stated, paramo nirmatsaräëäm satäà vedyam, only a devotee or Vaiñëava who is non-envious can understand such topics.

Without this quality, people may listen but still they are unable to understand it. It will not enter into their ears; thus, they cannot hear it...”11

King Pāṇḍyavijaya and the Material History “...In the third century BC, in South India, Draviòadeça (Tamil Nadu), there was a very powerful king named Päëòyavijaya who ruled over an area known as Päëòyadeça.

Päëòyavijaya had a priest named Deveçvara who was a great devotee of Lord Viñëu. On the instruction of Deveçvara, King Päëòyavijaya re-established sanätana-dharma.* This powerful King Päëòyavijaya rescued the Deities of Jagannätha, Balabhadra and Subhadrä from the clutches of the Buddhists after they had stolen Them. He rescued Them and then put Them in a ratha and started Ratha-yäträ.

He took the Deities from the original temple, Jagannäthamandira, known as Néläcala, to Sundaräcala or the Guëòicämandira, where the Deities were kept in the beautiful gardens.

When Mahäprabhu was physically present, He would often take rest there. After several days King Päëòyavijaya brought the Deities back on Their rathas to the original temple.

According to empirical history, Ratha-yäträ started at that * Sanätana-dharma: literally, the eternal activity of the soul, or the eternal religion of the soul, to render service to the Supreme Lord, Çré Kåñëa (God).

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time, but as we have seen according to the scriptural history, from the Skanda Puräëa, it started many, many years before.

When the Deities of Jagannätha, Baladeva and Subhadrä are taken from the mandir to Their rathas, during that haàsaà, performance, the dayitäs holding the Deities lift Them, and rock Them from side to side, moving the Deity forward from one cushion to another all the way to the ratha.

That performance we do here [Bhubaneswar Temple]*, also.

This is known as Pähaëòi-vijaya or Paëòu-vijaya or Päëòyavijaya, after King Päëòyavijaya. The King’s chief minister, Deveçvara, had a son called Devatanu, who took tri-daëòa sannyäsa and became Viñëusvämé, the original Äcärya of the Rudra-sampradayä. He started the añöotara-çäta system of 108 sannyäsa names, as he was the first to take tri-daëòa sannyäsa.

This is all part of the history of Lord Jagannätha...” 12

Early One Morning Since arriving in Bhubaneswar, Çréla Prabhupäda had several times talked about going to Jagannätha Puri, which is about a one-hour journey by car. He had not been to Puré since 1958. Since his western disciples were not allowed to enter the Jagannätha Temple, Çréla Prabhupäda said he would not enter either. However, early one morning Çréla Prabhupäda set out in his car for Puré, on the Bay of Bengal. (Hari Çauri däsa notes)13

Mahāprabhu Pulled the Ratha from Kurukṣetra to Vṛndāvana “...Mahäprabhu was in rädhä-bhäva, gopé-bhäva, so during Ratha-yäträ day, with that same sentiment and mood, He pulled the ratha and sang this song, * Author’s note: Çré Çrémad Gour Govinda Swami inaugurated the Ratha-Yäträ festival in Bhubaneswar 1991. It is currently still performed yearly at exactly the same day and time as the Ratha-Yäträ festival in Jaggannätha Puré.

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“sei ta paräëa-nätha päinu yähä lägi’ madana-dahane jhuri’ genu” (Caitanya-caritämåta, Madhya 13.113) “Today I found the Lord of My heart, paräëa-nätha, the Lord of My life, after a long separation. Feeling such acute pangs of separation, I was dying, being pierced by the arrows of Madana, Cupid.”

Where did Mahäprabhu pull Jagannätha’s chariot from? He pulled it from Kurukñetra. Therefore, Néläcala is Kurukñetra, and Mahäprabhu pulled Jagannätha to Sundaräcala, which is Våndävana. That means during Ratha-yäträ, Jagannätha (Kåñëa) is brought from Néläcala to Sundaräcala, which means from Kuruñetra to Våndävana. This is the tattva behind Ratha-yäträ that Mahäprabhu revealed.

When Kåñëa left Vrajabhümi and went to Mathurä and then Dvärakä, the Vrajaväsés, the inhabitants of Vrajabhümi, especially the gopés, were feeling acute pangs of separation from their Lord. They were drowning in the ocean of separation, viraha. Drowning and dying, they were burning up in that blazing fire of separation. Kåñëa was King in Dvärakä enjoying so much royal opulence, while in Vraja the gopés were dying! Separated from Kåñëa for so long, they were crying day and night, but now, they finally met again, “Oh, sei ta paräëa-nätha päinu, we have found that Lord of our hearts for whom we have been pierced by the sharp arrows of Cupid.” While singing in this way, Mahäprabhu pulled the ratha of Jagannätha...”14

January 25 “The morning Prabhupäda went out by car to visit Jagannätha Puré, we went early in the morning and it took about an hour to get there.

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We drove to a beachfront hotel called Tourist Bungalow Number One. To reach it we went through the main street in front of the temple where the ratha carts are drawn annually. I was surprised to see how wide it is, and at one end there is the famous Guëòicä temple where Their Lordships stay for one week before returning to the temple. As we went, Prabhupäda pointed out to us the house where Çréla Bhaktisiddhanta Sarasvati Öhäkura [Prabhupäda] was born.

At the hotel Prabhupäda was given a room at the end of the first-floor veranda and myself and Satsvarupa camped out in front of his door on the veranda itself. Gargamuni and Gurukrpa and their men got rooms elsewhere. Prabhupäda took some breakfast and rested and later, in his room I massaged him.” (Hari Çauri däsa notes) 15 Jayadharma däsa: One day Çréla Prabhupäda wanted to go to Puré, so all the devotees went to Jagannätha Puré along with him. There were many devotees, and we all stayed in the Tourist Bungalow Number one on the beach there. We went swimming, and when Çréla Prabhupäda saw us swimming too much, he sent a message down that we should not spend too much time on the beach, but rather we should chant harinäma. He did not mind a little swimming but no ‘loitering swimming’.

Let there be Ratha-Yātrā Every day! “...The heart of a Vaiñëava, especially a gaura-priya-jana, who is a dear devotee of Gauräìga, is Våndävana. Therefore, Çréla Prabhupäda said if you want to, do Ratha-yäträ any day. If you can, do it every day. So, let there be Ratha-yäträ every day! Drag Kåñëa to Våndävana, which means to your heart, every day. That is why Çréla Prabhupäda has said that we can hold Ratha-yäträ any day. However, those who do not understand criticise us, “Why do the ISKCON devotees

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perform Ratha-yäträ at any time of the year? They do not follow the scripture that has the fixed date for Ratha-yäträ, on asäda vidyä sakala tithi.” They criticise this and what Çréla Prabhupäda implemented. Although this is the tattva, they do not understand it and therefore they criticise. When one understands this in tattva, where is the room for criticism?

One who understands this will say, “Yes, let them do it every day. Drag Kåñëa to Våndävana, to your heart.” That should be done every day. It is a daily activity. So why should there be any criticism? It is only because they do not understand this point. This is tattva-vicära, the tattva behind Ratha-yäträ...”16

The Purī Paṇḍās Jayadharma däsa: The temple brähmaëas (Puré paëòäs) came to the Tourist Bungalow and invited Çréla Prabhupäda to go to the Jagannätha Temple, but he refused to go as long as his disciples were not allowed entrance into the very famous Jagannätha Puré Temple. “Çréla Prabhupäda stayed a day at the beachside Tourist Bungalow, and one of his Godbrothers, Syamasundara brahmacäré, from the local [Çré] Purushottama Gauòéya Math, visited. After he left, Çré Sevasiva Rath, a member of the püjäré committee of the Jagannätha Temple, also came to visit. Prabhupäda spoke to him about the possibility of ISKCON devotees entering the Jagannätha Temple. To bar the Western Vaiñëavas from entering the temple was prejudiced and ignorant. Since the members of the Kåñëa consciousness movement were fully engaged in spiritual life, they should not be considered unfit simply because of their birth status or race. Sevasiva Rath was friendly and agreed with Çréla Prabhupäda; he promised he would do what he could to help. He also told Çréla Prabhupäda about a book he had just published and invited him to attend a small paëòala meeting

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the next evening, at which the book would be inaugurated. Çréla Prabhupäda agreed.” (From the Çréla Prabhupädalélämåta )17

January 26 “After breakfast and his rest, Prabhupäda called me in to ask what I thought about his bathing in the sea. We all thought it would be a very good idea as the seawater is supposed to be good for health and digestion. So, he decided to try it. He had his massage in the bedroom and then he walked down to the beach with his towel on over his gämchä. A concrete path took us 150 yards to within a few yards of the shore, and leaving his towel on the sand Prabhupäda stepped carefully down to the water’s edge. All the members of the näma-haööa stood around him in the water with Bhägavata, Jayadharma who had his camera, and others.

As the water came in and swirled around his lotus feet almost up to his knees and then out again. I began to scoop up some water and wash Prabhupäda’s body. I began with his arms and then his chest and then his back and his head, washing off all the oil. First of all, I did it, then Gargumuni, Gurukåpä and then everyone started to scoop a little water and pour it on Prabhupäda’s body. Prabhupäda laughed and it became like a transcendental abhiñeka as all the devotees cried out ‘Jaya Prabhupäda, Hari bol!’

After about ten minutes in the water Prabhupäda came out and then changed into his clothes and went back up to the hotel.” (Hari Çauri däsa notes)18 Jayadharma däsa: Then Çréla Prabhupäda came for a swim himself, and he said that he felt a regaining of his life since bathing in the ocean at Jagannätha Puré.

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Bhägavata däsa was there, Satsvarupa Mahäräja, and Çréla Prabhupäda’s servant. Gargamuni and his travelling party were there, which must have been at least twenty men; and a couple of devotees from the Gauòéya Math. That would have been well over fifty devotees.

Jayadharma däsa: We started chanting on the main street of Puré; that pleased Çréla Prabhupäda very much. We had a big hari-näma in the main street for hours, in front of the Puré temple. Also, a paëòala program was organised. Many, many people were there and the people wanted Çréla Prabhupäda to speak in Bengali, but he did not; he spoke in English because, as he said, ‘They are all my disciples here and it is my duty to enlighten them.’ We really relished Çréla Prabhupäda for that.

A Brief History of the Sākṣi-gopāla Deity “...Çréla Bhaktivinoda Öhäkura gives the following summary of the Fifth Chapter in his Amåta-praväha-bhäñya.

After passing through Yäjapura, Çré Caitanya Mahäprabhu reached the town of Kaöaka (Cuttak) and there went to see the temple of Säkñi-gopäla. While there, He heard the story of Säkñi-gopäla from the mouth of Çré Nityänanda Prabhu.

Once there were two brähmaëas, one elderly and the other young, who were inhabitants of a place known as Vidyänagara. After touring many places of pilgrimage, the two brähmaëas finally reached Våndävana. The elderly brähmaëa was very satisfied with the service of the young brähmaëa, and he wanted to offer him his youngest daughter in marriage. The young brähmaëa received the promise of his elder before the Gopäla Deity of Våndävana. Thus, the Gopäla Deity acted as a witness. When the two brähmaëas returned to Vidyänagara, the younger brähmaëa raised the question of this marriage, but the elderly brähmaëa, due to obligations to his friends and wife, answered that he could not remember his promise. Because of this, the younger brähmaëa returned

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to Våndävana and narrated the whole story to Gopälajé. Thus Gopälajé, being obliged by the young man’s devotional service, accompanied him to southern India. Gopälajé followed the younger brähmaëa, who could hear the tinkling sound of Gopälajé’s ankle bells. When all the respectable gentlemen of Vidyänagara were assembled, Gopälajé testified to the promise of the elderly brähmaëa. Thus, the marriage was performed.

Later, the king of that country constructed a fine temple for Gopäla...”19 * “...After visiting the temple of Kñéra-corä-gopénätha of Remuëä at Balasore in Orissa, the Lord proceeded towards Puré and on the way visited the temple of Säkñi-gopäla, who appeared as a witness in the matter of two brähmaëa devotees’ family quarrel. The Lord heard the story of Säkñi-gopäla with great pleasure because He wanted to impress upon the atheists that the worshippable Deities in the temples approved by the great äcäryas are not idols, as alleged by men with a poor fund of knowledge. The Deity in the temple is the arcä incarnation of the Personality of Godhead, and thus the Deity is identical with the Lord in all respects. He responds to the proportion of the devotee’s affection for Him. In the story of Säkñi-gopäla, in which there was a family misunderstanding by two devotees of the Lord, the Lord, in order to mitigate the turmoil as well as to show specific favour to His servitors, travelled from Våndävana to Vidyänagara, a village in Orissa, in the form of His arcä incarnation. From there the Deity was brought to Cuttack, and thus the temple of Säkñi-gopäla is even today visited by thousands of pilgrims on the way to Jagannätha Puré. The Lord stayed overnight there and began to proceed toward Puré...”20 **

* Çré Caitanya-caritämåta, Madhya-lélä Chapter 5, Summary: The Activities of Säkñi-gopäla. ** Çrémad-Bhägavatam. Introduction by A.C. Bhaktivedanta Swami Prabhupäda.

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Śrīla Prabhupāda Visits The Sākṣi-Gopāla Temple “So, at 7.30 p.m. we set off for Bhubaneswar, and as we drove back, we passed through a small town called Säkñigopäla, named after the famous Deity mentioned in the Caitanya-caritämåta, who is resident there. Because of the desire of the devotees Prabhupäda agreed to visit the Deity for darçana. Previously there had been some difficulty with the püjärés, they had not wanted our men to come in, but they relented.”

“As we drove in under the big sign over the entrance, I noted it said that this was the Säkñi-gopäla Temple and no admission fee was charged. I thought that if there is no fee then why even advertise it? Why not just allow people to come in without saying, ‘Oh, we are not charging.’ It obviously meant that the püjärés were money conscious. So, we got out and proceeded down the left side of the raised darçana area to the end and then began to make our ascent to the deity room viewing area. As we mounted the first steps, a number of men appeared at the top clearly bent on intimidating us not to come any further. First, they tried to tell us we should go to another temple over to our left for darçana but we insisted, ‘No. Säkñigopäla is this way,’ and were making our way to the top of the stairs. Then they drew a large bamboo pole across their front to block us. We were shocked that they were daring to do this in front of Prabhupäda and the whole situation became very tense. We were concerned that it was Prabhupäda who was coming up for darçana and it was Prabhupäda who was being checked.”

“Then another man appeared at the top and seeing Prabhupäda, he immediately dispersed the others and allowed us up. It was very distasteful.

“So Prabhupäda was allowed to walk right into the deity room and a few of us that could fit squeezed in and we found ourselves standing only one or two feet from the beautiful

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majestic six-foot-high form of Säkñi-gopäla. Even though the floor was covered with pools of water Prabhupäda got down and offered his obeisances and we followed him. After standing for about half a minute he turned to go out and was immediately crowded by the temple püjärés.

“Gurukåpä told him they were now expecting some money and he handed a fifty rupee note to him to give to the men.

I was again surprised at the amount, as Prabhupäda would never normally give such a large donation for this kind of thing. However, he passed out the note to an outstretched hand, and as he did so several men at the back strained over their comrades’ shoulders to see how much. When they saw it was fifty rupees they began to say, ‘Fifty! It’s only fifty. We want one hundred and fifty!’ this was still in the deity room.

“Prabhupäda did not stop to discuss the issue and he walked right out and proceeded to the car, followed by the men asking for more. He walked steadily without giving them any recognition. As we came into the courtyard another man came from the front and offered us some mahä-prasäda in the form of some large läòòu balls. However, after giving a small amount to Prabhupäda, he began breaking off the tiniest of pieces and after dropping them into our open palms he also began demanding his payment.

“We ignored him and climbed into the car after Prabhupäda and thus we drove off. One or two of them continued to pursue the car as we went out the entrance and back on our way to Bhubaneswar, still shouting for their one hundred rupees. The whole thing was a very unpleasant experience.

Prabhupäda’s only comment was, ‘The Säkñi-gopäla Deity is not properly dressed.’

“Finally, we arrived back in Bhubaneswar at 9.30 p.m.”

(Hari-çauri däsa notes) 21

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Śrila Prabhupāda in Bhubaneswar Part Two

27 January - 3 February 1977

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Śrīla Prabhupāda in Bhubaneswar Part Two

27 January - 3 February 1977

He Must be a Great Vaiṣṇava Jayadharma däsa: We had a wonderful time in Puré. Then we came back to Bhubaneswar and it was very austere, passing stool in the open paddocks, bathing under a pump and eating in the open, sleeping on the ground. For us Westerners, it was really difficult. I think that the bodily distress was so great that it really clouded the intelligence at that time. It was so austere!

In retrospect, for Gour Govinda Mahäräja to stay there on that piece of land, living in that mud hut and building that wonderful temple under such harsh conditions, he must be a great Vaiñëava! This is not a normal occurrence. The vision for the temple was Gour Govinda Mahäräja and Çréla Prabhupäda’s and no one else was into it.1

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Completed in Bhubaneswar In discussion with his disciples many years later, Çréla Gour Govinda Swami said this about Çréla Prabhupäda in Bhubaneswar: Devotee: When Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda was talking with [Çréla A. C. Bhaktivedanta Swami] Prabhupäda, just some time before he left, he said there would be fire in the maöha, meaning some trouble would come. Before [Çréla A. C. Bhaktivedanta Swami] Prabhupäda left, did he tell you that ISKCON would go through any disturbance like that? Did [Çréla A. C. Bhaktivedanta Swami] Prabhupäda tell you anything before he left? How ISKCON would progress? Çréla Gour Govinda Swami: No, he did not say anything about that. He said other things that I cannot tell you, as they are very, very confidential. I expressed what could be expressed of what he told me. He said many things pointing out the Western devotees. He also told me not to tell them.

Devotee: To be tolerant. How can we be tolerant? Çréla Gour Govinda Swami: Mahäprabhu said, “tåëäd api sunécena”, “Be as tolerant as a tree.” Mahäprabhu set an example. Äcäryas have set an example and so they are teaching. How tolerant they are, and how humble they are!

They are setting an example and teaching and then you pick up how they are doing it. It should be done like that, otherwise you cannot do hari-bhajana.

Devotee: [Çréla A. C. Bhaktivedanta Swami] Prabhupäda started translating the Tenth Canto… Çréla Gour Govinda Swami: He completed the Ninth Canto.

At the end of the Ninth Canto he noted; “Completed in Bhubaneswar,” and started the Tenth Canto.

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Devotee: Could you hear him translating into the dictaphone here? Çréla Gour Govinda Swami: Yes, he went to bed very early and then he would get up very early. When all were sleeping, he was translating. He only said, to bring the electricity. He needed it for his dictaphone. I had already applied for it and then it came before his arrival.

January 27 – January 30 “On 28 January at 2.50 a.m. Prabhupäda completed the Ninth Canto of the Çrémad-Bhägavatam and began the chapter summary of the ninety chapters of the Tenth Canto.

Pradyumna was so excited he stayed up and recorded the time and listened on the other side of the partition wall as Prabhupäda translated.* Prabhupäda had a visit from Nityananda Kanungo, a former governor of Bihar. He gave us this land here and is still a very influential man. Prabhupäda received him very warmly and he has agreed to come for the foundation-stone laying ceremony on the appearance day of Lord Nityananda on February 2nd.” (Hari-çauri däsa notes) 2

While Çréla Prabhupäda was in Bhubaneswar in January 1977, two old acquaintances of Çré Çrémad Gour Govinda Swami (who knew him as Brajabandhu Manik, the school teacher) had met up with each other in a place called Naulo.

They were Subhash Biswal** and Sukadeva Mallik.*** Sukadeva * Author’s note: Also, awake listening to this momentous work was Çréla Gour Govinda Swami. ** Author’s note: Subhash Biswal was later initiated by Çréla Gour Govinda Swami and given the name Svayambhü däsa. Svayambhü däsa was a great paëòita. *** Author’s note: Sukadeva Mallik was later initiated by Çréla Gour Govinda Swami and given the name Çré Garbha däsa. Çré Garbha däsa arranged for the pädayäträ in Orissa.

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Mallik had lost contact with Brajabandhu (who was now Çré Çrémad Gour Govinda Swami) when Brajabandhu had left for Håñikeça in April 1974. When Sukadeva Mallik met Subhash Biswal, Subhash said to him, “You were doing this Gétä-yajïa and you brought along this Balaram Das to speak on the Gétä, but there was another bäbu you brought: Brajabandhu Manik. He is now in Nayapalli. He has taken sannyäsa and is there preaching.” Upon hearing this news, Sukadeva Mallik immediately set off for the Bhubaneswar-Nayapalli area, to meet up with his old friend Brajabandhu Manik.

Sukadeva Mallik arrived in Bhubaneswar and saw Çréla Prabhupäda. He recalls, “Çréla Prabhupäda was very old, very, very old, at that time, and a lot of devotees came; I remember seeing fifty to sixty Western devotees. Some paëòitas from Puré were there, the King was there, Nityananda Kanungo was there, and the opening took place where the Lotus Temple is being constructed now [1994].” Çré Garbha däsa: I spoke to Gurudeva [Çréla Gour Govinda Swami], and even though he was among so many people, Gurudeva was very happy to see me. During the years when I had lost touch with Gurudeva, I was still doing this Gétäyajïa, but with a bäbäjé, Balaram Das. This Balaram Das was from a deviant sampradäya. In Orissa they call them, ‘Not so good.’

Gurudeva was very happy to see me, and said, ‘I will not let you go. I will keep you here for three days.’ So, while I was there, Gurudeva served me prasäda with his own hands.

While Sukadeva Mallik was in Bhubaneswar, he asked Çréla Gour Govinda Swami to attend the next Gétä-yajïa and speak there. But Çréla Gour Govinda Swami said that he could not come back to the place where he had done the Gétä-yajïa previously. He said, it was not correct to go to where his family 172

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members were, as he was now in the renounced order of life.

But Sukadeva Mallik convinced him and said to him, “No, no, you have to do it.” Çréla Gour Govinda Swami agreed. After this Sukadeva Mallik left to do bhikñä [collect donations] for the next Gétä-yajïa.

31 January

Initiations Then on Tuesday 31 January, 1977 Çréla Gour Govinda Mahäräja went to see all the prospective initiates with regards to their up-and-coming initiation by Çréla Prabhupäda. At approximately 8.30–9.00 p.m. he arrived at the house of Choudhary Jagannath Prasad and explained to him and his wife that the next day would be their initiation. He told them to please make themselves ready.

Since Çréla Gour Govinda Swami’s arrival in the area, he had been preaching vigorously and had encouraged some of the local people to take initiation from Çréla Prabhupäda.

Choudhary Jagannath Prasad: I was surprised. All of a sudden Gour Govinda Swami was at our door and told me, ‘Tomorrow Çréla Prabhupäda will give you initiation. Prepare yourself. Obtain new clothing and everything necessary for initiation.’

1 February Choudhary Jagannath Prasad: On the next day, Wednesday 1 February, 1977, we took initiation from Çréla Prabhupäda.

On the following day, 2 February 1977, the corner stone was laid by Çréla Prabhupäda. I cannot express the spiritual development I experienced after my association with Gour Govinda Swami Mahäräja and Çréla Prabhupäda.

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Most of the Oriya devotees who were initiated that day had in some way or other been helping Çréla Gour Govinda Swami to develop Kåñëa consciousness in that area. They were contributing either by giving donations, going with him on preaching programs and or arranging different speaking engagements for him to speak at, so as to solicit help for his present and future plans for developing Kåñëa consciousness in the area or for the building of the proposed temple.

The Oriya people initiated were: Anapurna Das (the wife of Mr. Vasudeva Das); her name became Anasüyä devé däsé; her son Visnu Prasad Das also took initiation; his name became Viñëu Devänanda däsa; Choudhary Jagannath Prasad and his wife; his new name became Jagadänanda däsa and his wife’s name became Maya devé däsé; Digamma Pattanaik; his new name was Dikpati däsa and Upendra Sahoo became Upananda däsa. Also, Pauruña däsa from Australia took initiation from Çréla Prabhupäda.

Anasüyä devé däsé: Then, after our initiation, I went to Çréla Prabhupäda and offered my obeisances at his lotus feet. I asked Çréla Prabhupäda, ‘O great Çréla Gurudeva [Prabhupäda] when you will visit us next?’ Then Çréla Prabhupäda told me, ‘Don’t worry, I will come definitely when the temple is inaugurated…’

Do Not Call Him ‘Bābā’ Anasüyä devé däsé would address Çréla Gour Govinda Swami as ‘bäbä’. Çréla Prabhupäda heard her addressing Gour Govinda Swami as bäbä. He turned to her and said, “Do not call him ‘bäbä’! Call him ‘Mahäräja’. You should come to him and learn Vaiñëava etiquette and the basis of Kåñëa

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consciousness. You will advance in spiritual life under his guidance.” She was quite taken back, and never used the term bäbä again when addressing Çré Çrémad Gour Govinda Swami.

2 February

Lord Nityānanda’s Appearance Day “After walking in the park, Prabhupäda returned and gave a very nice lecture on Nityänanda Prabhu’s appearance. He had Gurukåpä Mahäräja sing nitäi pada-kamala before he began.

The theme of his lecture was how our movement is going on because we are surrendering to Nityänanda-Balaräma who is the original guru.” (Hari-çauri däsa notes) 3

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The Source of Spiritual Strength

The Appearance Day of Śrī Nityānanda Prabhu His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda A lecture in Bhubaneswar on February 2, 1977

Kṛṣṇa is Śrī Caitanya Mahāprabhu and Balarāma is Nityānanda Prabhu

T

oday is the appearance day of Nityänanda Prabhu.

Nityänanda Prabhu is Baladeva, Baladeva-tattva.

Narottama Däsa Öhäkura has sung, vrajendra nandana yei, çacé süta haila sei, balaräma haila nitäi: “He who was formerly the son of Nanda Mahäräja has appeared as the son of Çacédevé.”

[Caitanya Mahäprabhu’s mother’s name was Çacédevé]. So Kåñëa is Çré Caitanya Mahäprabhu, and Balaräma is Nityänanda Prabhu.

No Information of Spiritual Strength In the Vedic literature it is said, näyam ätmä bala-héëena labhyaù: “One cannot understand the Absolute Truth without bala.” Bala means ‘strength’. Sometimes rascal philosophers say that bala means ‘bodily strength’. They propagate the philosophy that “Unless you are bodily stout and strong, you cannot achieve spiritual salvation.

You must be very strong and stout and eat meat and fight, and then you’ll get a spiritual birth in your next life.”

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No! The strength – bala – required to understand the Absolute Truth is different. This is spiritual strength. The difficulty of the present situation is that although we are moving on account of spiritual strength, people have no information of spiritual strength.

They are thinking of material strength.

Material Disease

Ahaìkära-Vimüòhätmä That is expressed by Narottama Däsa Öhäkura’s song: ahaìkäre matta hoiyä, nitäi-pada päsariyä, asatyere satya kori mäni. The misconception of thinking that bala means bodily strength is due to ahaìkära, false ego. By the spell of mäyä, people are thinking, “We are independent. We can do whatever we like.” This is called ahaìkära-vimüòhätmä. Under false prestige, everyone is thinking, “We are independent. We can find the solution of the problems of life by material adjustment.”

So that is the material disease – ahaìkära-vimüòhätmä. Bewildered people do not understand that the real strength is spiritual strength.

We see daily that a person may be very strong, very powerful, have a good brain, be a very good scientist—but what is the person’s real strength? The strength is ätmä. As soon as the ätmä, or the soul, goes out of the body, the intelligence, the strength – so many things – they are nothing.

That is the difference between a dead man and a living man. A living man may be very powerful and in a very good position, but as soon as he dies, he is lying down on the floor. And if you kick him on his face, he’ll not protest. So where is the strength? The strength is gone. That is spiritual strength.

On spiritual strength, the body moves. Suppose you have a very good car – Mercedes or Rolls Royce. When there is no petrol, how will the car move? It is not possible. There is a kind of spirit required – “petrol spirit.”

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Balarāma Means Guru-tattva Similarly, real strength is spiritual strength. That spiritual strength is Balaräma. Therefore, we have to take shelter of the lotus feet of Balaräma. Balaräma means guru-tattva. Balaräma represents guru. If we want to understand Caitanya Mahäprabhu, if we want to understand Kåñëa, then we must take shelter of Balaräma.

Näyam ätmä bala-héëena labhyaù. This Vedic injunction means, “Without the mercy of Balaräma you cannot realise your spiritual identity.” Balaräma comes as Nityänanda Prabhu. Therefore, we must take shelter of Nityänanda.

As Cooling as Millions of Moons This song by Narottama Däsa Öhäkura begins by nitäi-padakamala, koöi-candra-suçétala: “The lotus feet of Nityänanda are as cooling as millions of moons.” If we take shelter of Nityänanda Prabhu, we’ll get peace. For example, in daytime, especially in the summer, we become exhausted by the heat. But in the evening, as soon as there is moonshine, we become satisfied. All the day’s labour and fatigue are immediately removed. One moon gives us so much pleasure. And the shade of Nityänanda Prabhu’s lotus feet is as pleasing as the moonshine of millions of moons!

If You Want Peace Take Shelter of Nityānanda Prabhu If we actually want peace of mind, if we actually want to be free from material fatigue, we must take shelter of Nityänanda Prabhu.

Nityänanda Prabhu is strength, spiritual strength. And without spiritual strength, you cannot approach Kåñëa.

Näyam ätmä pravacanena labhyaù: “If you are a good speaker, that does not mean you’ll understand Kåñëa.” Na medhasä: “Neither by a good brain.” Because you have a very good brain, you’ll understand Kåñëa? No. Na bahunä çrutena. You think that because you are a

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very good scholar, a university degree holder, you can understand Kåñëa? No. That is not possible.

We must have spiritual strength. The source of spiritual strength is Balaräma, Kåñëa’s first manifestation, prakäça-vigraha. Kåñëa is manifesting Himself through Balaräma. So, we have to take shelter of Nityänanda Prabhu.

Je chäyäy jagata juräy. The whole world is suffering, but if you want peace, take shelter of Nityänanda Prabhu.

Dance with Kṛṣṇa Heno nitäi bine bhäi, rädhä-kåñëa päite näi, dåòha kori’ dharo nitäi päy. Our real aim of life is how to go back home, back to Godhead, and associate with Rädhä-Kåñëa. In another song the same author says, manuñya-janama päiyä, rädha-kåñëa nä bhajiyä, jäniyä çuniyä biña khäinu. Unless you come to Rädhä-Kåñëa, you cannot get real pleasure. If you want to dance and get pleasure, don’t dance independently. Dance with Kåñëa.

We Have no Anxiety Just like here, in our temple, we are also eating, but we are eating the remnants of food left by Kåñëa. That is real pleasure. It is not that we stop eating. We are not dry philosophers. All over the world we are eating Kåñëa prasädam. At least ten thousand men and women are taking Kåñëa prasädam, but we have no anxiety. A family consists of a few members. They are full of anxiety about how to maintain the family. We are maintaining a family of ten thousand, and we have no anxiety. Just see practically. We require thousands and thousands of rupees for maintaining in Europe, America—a costly affair. But because we are under the shelter of Nityänanda Prabhu, Balaräma, we have no anxiety.

Material life means anxiety. You cannot avoid anxiety if you lead a material life. That is Prahläda Mahäräja’s instruction. He was asked by his father, “My dear son, what is the best thing you have learned from your teachers?”

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He replied, “My dear best of the asuras, the whole human society is suffering, at least suffering from one disease—anxiety.”

That Which Will not Exist Permanently Ask anybody. Take a small ant and take a big elephant. Take the President of the United States or take a street beggar. Ask them, “Are you free from anxiety?” Nobody will say, “Yes.” They will say, “I am full of anxiety.” That’s a fact. Why are they full of anxiety? Prahläda Mahäräja has replied, sadä samudvigna-dhiyäm asad-grahät: “They are unhappy because they have accepted asad-vastu—that which will not exist [permanently].”

Everything—whatever we have—will not exist [forever]. Our body will not exist. And this is the main platform of our present existence. In the material world, you exist only as long as the body is there. So Prahläda Mahäräja said, “The real solution to the problems of life is to get out of this material condition. That is the best thing, in my opinion.”

Go to Real Existence A Vedic injunction says, asato mä sad gamaù: “Don’t live in this asat, this material condition.” Sad gamaù: “Go to real existence.” Real existence means spiritual life. If we actually want life, blissful life, we must get out of material existence. That is Prahläda Mahäräja’s instruction.

Samudvigna-dhiyäm. And if you remain in material existence, you must suffer some anxiety. You will not be exempt. So Prahläda Mahäräja advises, hitvätma-pätaà gåham andha-küpaà vanaà gato yad dharim äçrayeta. The real problem is anxiety. And anxiety will continue as long as you are in material existence. Therefore, real life is to get out of material existence.

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Material Civilisation is Killing the Soul Ätma-pätam means “killing the soul.” Material civilisation is killing the soul. People have no information of the soul. They do not know how to become peaceful, how to become blissful. They are trying to be peaceful through the external material energy. They are thinking that by constructing big, big buildings they will be peaceful.

Here in Bhubaneswar they are doing this. They are building big roads and travelling with motorcars. And they are thinking that this is advancement of civilisation. No. It is not advancement of civilisation. It is increasing their anxiety. There is no solution to the anxiety.

Formerly There was no University Formerly there was no university. The university was in the cottage. Vyäsadeva was writing the Çrémad-Bhägavatam and all the Puräëas in a cottage. That was the university. Who can produce such literature as that which Vyäsadeva has given? From any angle of vision—from the literary point of view, from the philosophical point of view—everything that he has written is perfect: the Mahäbhärata, the Puräëas, the Vedänta-sütra…

Peacefulness - Self-Control - Austerity There was no need of universities. His writing required a clear brain, and that was achieved through brahminical qualities: peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom, and religiousness. Where is the education today to teach these qualities? Technical education—how you can very nicely hammer—will not solve the problems of life.

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The Shelter of Lord Nityānanda’s Lotus Feet If we want the real solution to the problems of life, our first duty is to take the shelter of Lord Nityänanda’s lotus feet. Then we’ll be happy. We’ll be soothed by the moon rays emanating from His lotus feet, and all our fatigue will subside.

Sei sambandha nähi jä’r, båthä janma gelo tä’r. If you have no connection with Nityänanda Prabhu, you’re simply wasting time.

Se paçu boro duräcär. Here Narottama Däsa Öhäkura has used a very strong word. “Anyone who has no connection with Nityänanda Prabhu is a paçu.” Paçu means animal. How can an animal get happiness? That is not possible. From childhood the dog searches after food. The street dog cannot get food. Unless a dog has a master, he’s always unhappy.

So, it is better to become a dog of Nityänanda Prabhu instead of becoming a dog of so many other people. Then we shall be happy.

Everyone is a dog. Everyone is searching after a master to serve. But no one is satisfied because such a master is a false master. When you take the real master, Nityänanda Prabhu, you’ll be happy.

Society, Friendship and Love Bhaktivinoda Öhäkura has sung, vaiñëava öhäkura, tomära kukkura, boliyä jänaha more: “My dear Vaiñëava Öhäkura, kindly accept me as your dog. I am a dog already, but I am mäyä’s dog. I’m not a Vaiñëava’s dog. So kindly accept me.” If we do not become a dog of Nityänanda Prabhu, a Vaiñëava, or a guru, there is no question of happiness. Nitäi nä bolilo mukhe, majila saàsära-sukhe. One who has no connection with Nityänanda Prabhu and who does not say, “Jaya Nitäi! Jaya Gaura!” becomes absorbed in material enjoyment.

Majilo saàsära-sukhe means to think, “Society, friendship, and love [are] divinely bestowed upon man.” Materialist persons say like that. In saàsära, material existence of repeated birth and death, there cannot be sukha, happiness. But the materialist is attracted by material existence.

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Vidyä kule ki koribe tär. What help will a university education or birth in a big family be? These will not help. Why are we accepting these false solutions?

The Mercy of Lord Nityānanda Ahaìkäre matta hoiyä, nitäi-pada päsariyä, asatyere satya kori mäni. Misled by false prestige and false ego, we are accepting the body, which will not exist. We have taken the body as reality. But if we take shelter of Nityänanda Prabhu, we’ll get enlightenment.

Nitäiyer koruëä habe, braje rädhä-kåñëa päbe, dharo nitäi-caraëa du’khäni. Therefore, Narottama Däsa Öhäkura advises that if you want the association of Rädhä-Kåñëa, you must first achieve the mercy of Lord Nityänanda. Today is Nityänanda Prabhu’s appearance day. Let us at least remember today the lotus feet of Nityänanda Prabhu. That is wanted.

Nitäiyer caraëa satya, tähära sevaka nitya. The reality is nitäi caraëa, the lotus feet of Nityänanda Prabhu. And anyone who is a servant of Nityänanda Prabhu is transcendental. One who becomes the dog of Nityänanda Prabhu gets eternal life. We are eternal, but under the misconception of material identification we are under the subjugation of mäyä. It is very much a botheration, but people do not know this. We are going from one body to another, transmigrating.

And there is no guarantee what our next body will be. But people have no science, no knowledge about this, the very first instruction of Bhagavad-gétä. They are rascals, and they are proud of their education, their universities. This is going on.

Nitäi-pada sadä koro äça. Therefore, we should always desire to be under the shelter of Nityänanda’s lotus feet.

Narottama boro duùkhé. Narottama Däsa Öhäkura is an äcärya, a great spiritual master. But he is presenting himself as a common man. He is not duùkhé, unhappy, but he’s presenting himself as duùkhé. Äcäryas are never duùkhé. But taking the common man’s position, he says, “Narottama is very unhappy.” Narottama means “the best of the human beings.” Here in the material world one may

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be the best of the human beings—in a very exalted position—but everyone is duùkhé, unhappy.

Nitäi more koro sukhé: “Only Nityänanda can make me happy.

Otherwise, it is not possible to be happy.”

Räkho räëgä-caraëera päça. So, we should always pray to Nityänanda Prabhu, “Kindly keep me under Your shelter. I am very unhappy. Under the shelter of Your lotus feet I shall be happy.” That is real happiness.

Thank you very much.4

That Bhuvaneśvara Was Also Important In Bhuvaneçvara on February 2nd, the appearance day of Lord Nityänanda, Çréla Prabhupäda held the cornerstonelaying ceremony. About a thousand people came during the day to take prasädam. Sevasiva Rath attended and spoke.

Prabhupäda’s disciple Svarüpa Dämodara also spoke, as did Prabhupäda himself. Later, Prabhupäda discussed with his disciples about how to manage the Bhuvaneçvara centre.

Some of the sannyäsés admitted to Prabhupäda that they did not see much potential there.

“Why not?” questioned Prabhupäda. “This is the capital of Orissa. People are coming here. We have to have centres in every town. Even if it is not a big centre, some have to work and stay here. Even if the people are coming every night only to eat the kicharé, that is also preaching.”

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One of the devotees said that it was too far from town and that Orissa was too poor. A better idea might be to try to build a big temple in Jagannätha Puré. Çréla Prabhupäda replied that to build in Jagannätha Puré was all right, but that Bhuvaneçvara was also important. Prabhupäda’s Oriya disciple, Gaura-govinda Swami, told Prabhupäda that as soon as the annual India pilgrimage was over, all the devotees would leave, and he would be left alone with one or two brahmacärés.

He was particularly suited to translating Prabhupäda’s books into Oriya, so he asked Prabhupäda to give him someone to help manage the centre. (From Çréla Prabhupäda Lélämåta) 5 It is a half-day fast, then a feast, and at 11.00 a.m.

Prabhupäda came out into the pandala. This had been set up on the back half of the land and was quite large. To the left of the stage as the audience faces it, a hole had been dug where the cornerstone laying ceremony was to take place.

Pradyumna had set up the fire yajïa and the chief guest speaker was Sevasiva Rath whom Prabhupäda had invited for this evening.

The chief guest was Mr. Kanungo, who was here with his whole family. Actually, it was his daughter who gave us the land. After Prabhupäda had come onto the stage Pradyumna performed the ceremony and did the fire yajïa. Throughout the day at least a thousand people came and took prasäda, and Prabhupäda was very pleased by this. He stayed for an hour in the morning and then went through his usual routine of massage, bathing, prasäda and rest.” (Hari-çauri däsa notes) 6

3 February “Prabhupäda is very pleased with the work Bhägavata is doing here in Bhubaneswar and has therefore appointed him temple president, so that Gour Govinda can concentrate on his translation work. He also told Nandakumara that he too should remain here and help him. He was praising Bhägavata

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by calling him Bhägavata Mahäräja and then he said a little seriously, ‘Well, do you still want to take sannyäsa?’ Bhägavata replied that he thought he should wait a little while, as he wasn’t sure that he was properly qualified just yet. Prabhupäda smiled and said, ‘Yes, one should not take sannyäsa unless he is firmly convinced. One should wait until 50 years old. We are giving so many young men sannyäsa for preaching, but that has not turned out so well.’’’* (Hari-çauri däsa notes) 7 Deva-dharma däsa: Then one day Gour Govinda Swami Mahäräja mentioned to Çréla Prabhupäda that a devotee was * Çréla Prabhupäda comment: “... This should be strictly outlawed, no more sannyäsés. And those sannyäsés who have fallen, you get them married, live like a...

No more this show bottle, cheating. It is very ludicrous. Even there is a promise that “We shall not fall down again,” that is also not believable. What is the use?

Better go and speak philosophy in your gåhastha dress, not this dress, but you have nice coat, pants, gentleman...” (Room Conversation - January 7, 1977, Bombay) *Çréla Prabhupäda comment: “...And this kind of hypocrisy - they have taken sannyäsa and mixing with woman. This is not to be allowed. If you want women you get yourself married, live respectfully. We have no objection. But this hypocrisy should be stopped. There have been so many fallen down. First of all there will be no sannyäsé anymore. I have got very bad experience. And at least, we are not going to create new sannyäsés. And those who have fallen down, let them marry, live like respectable gentlemen. I have no objection. After all, young man, fallen down – that’s all right. It is by nature’s way. But marry that girl. That I am insisting from the very beginning, that no friendly liaison. If you want, get one nice... They are, all of them qualified. Get one wife and live like a gentleman. Similarly, woman. Live with one husband fastidiously, with children...” (Room Conversation — January 7, 1977, Bombay) Author’s comment: The moratorium for sannyäsa was instituted on January 7, 1977. However, sannyäsa was reinstated by the GBC at Mäyäpura 1982 festival and many new sannyäsés were created, which on retrospect could be arguably questionable. Some important quotes, in this regard by Çréla Prabhupäda from the above conversation have been included in the notes below: 1. “...This should be strictly outlawed, no more sannyäsés...”

2. “...And this kind of hypocrisy - they have taken sannyäsa and mixing with woman...”

3. “...First of all there will be no sannyäsé anymore...”

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planning to leave. That was me! Çréla Prabhupäda said, ‘Why must he leave! Bring him here!’ Then I went to see Çréla Prabhupäda. Satsvarupa Mahäräja introduced me to Çréla Prabhupäda and said, ‘Çréla Prabhupäda, this is Devadharma däsa; he wants to leave and go to Bombay because he doesn’t think he’ll be able to get along with Bhägavata.’ Çréla Prabhupäda looked as if he had been shot in the heart. He put one hand to his brow, gestured with the other and said, ‘This is the whole problem. He cannot get along with Bhägavata and Bhägavata cannot get along with Gargamuni, and what are we supposed to do?’

Needless to say, I felt like the lowest dog on the planet and I just had to agree to stay.

The cornerstone laying ceremony for the future temple, was on the appearance day of Lord Nityänanda, 2 February 1977. Çréla Prabhupäda left Bhubaneswar after he had performed the customary rituals for this. He also made Orissa a separate zone: Çréla Gour Govinda Mahäräja could now deal directly with Çréla Prabhupäda concerning all matters. Thus, Çréla Prabhupäda, inadvertently became the GBC for Orissa.

When he departed from Bhubaneswar so did most of the devotees, which left Çréla Gour Govinda Swami by himself again, with one or two other devotees, to push on. That place which was a jungle but would become the centre of the city, and the temple which would become one of the best temples in ISKCON. Çréla Prabhupäda gave Çréla Gour Govinda Swami a further instruction, which now made three very important instructions: 1. to develop the land and build a magnificent temple there, 2. to translate Çréla Prabhupäda’s English translations of the ancient Sanskrit Vedic scriptures into Oriya, and 3. to make his own disciples, to help him with the spreading of the mission

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of Krsna consciousness and to help complete and maintain the temple in Bhubaneswar.

Prior to leaving the Bhubaneswar project Çréla Prabhupäda dug his cane into the ground and said, “I leave all my mercy here. I leave all my mercy here. I leave all my mercy here.”* “In the late afternoon, we got everything packed ready to leave, and the sannyäsés and some other leading men all crowded into Prabhupäda’s room. He talked with them for an hour or so, covering many different topics, until it was time to catch the train back to Calcutta, which left at 10.55 p.m. We arrived in Calcutta at 8.30 a.m. on 4 February.” (Hari-çauri däsa notes) 8

Tolerate and Co-operate! Çréla Gour Govinda Swami explains the last thing Çréla Prabhupäda said to him: “…My Guru Mahäräja gave the same instruction. The last thing he told was to tolerate and co-operate. You have to tolerate. Many obstructions and impediments will come, suffering and pain will come, unexpected things will come, and insults will come. Praise will not come; rather blame will come to you. Tolerate! Tolerate! Tolerate and co-operate!

Then you will be able to pass any test put before you. Thereby you will get Mahäprabhu’s mercy, Nityänanda Prabhu’s mercy, and Kåñëa’s mercy, and then all glory will come to you. It may not come during this lifetime, but it must come afterwards. Do not expect that it will come. Do not have such expectation. ‘Whatever difficulties may come; I will not give up my attachment to the lotus feet of Kåñëa. I will not give up my service, I will never leave’. * Author’s note: Çréla Gour Govinda Swami said many times that anyone who assists in this Bhubaneswar project will definitely get the mercy of Çréla Prabhupäda, since he left all his mercy here!

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This determination is the fixed steadiness of the mind you should have. This is unalloyed devotion, real love, affection and attachment for Kåñëa. Without this determination how can you have the mercy of Kåñëa?”9 Bhagavat dāsa (now BV Bhagavat Mahäräja): At that time, we were preparing to install the Ananta Çeña Deity for the new temple to be constructed in Bhubaneswar. I remember Gour Govinda Mahäräja would go into the room with Prabhupäda, and they would sit for a long time and talk about many things. Prabhupäda was giving him special instructions.

Actually, there was nothing here, only a mud hut. You could look for miles in every direction and there was just vacant land. All these big GBCs and Mahäräjas, who came to be with Prabhupäda, were saying to him, “This place is useless. It is just a mud hut in the middle of the desert. There is nothing here. We should simply close this down and build something in Puré. Why are we wasting our time and money here?”

Prabhupäda looked at them and shook his head, and said, “You do not understand. Someday, this temple will be in the centre of the city and it will be one of the most important temples in our whole movement.”

A Small Island of Dust Surrounded by Jungle The fact of the matter was that the Bhubaneswar land (the ISKCON Project) was a small island of dust surrounded by jungle, not forest but jungle. In this jungle wild animals would roam about freely. It did not matter which direction you looked there was nothing. So, Çréla Prabhupäda had sent one lone warrior, one lone sädhu, Çréla Gour Govinda Swami, to tame the wilds of Orissa, Bhubaneswar, Nayapalli and build that temple. A project that nearly everyone said could not be completed. A place some of Çréla Prabhupäda’s so called, senior men, stated was of no value at all.

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Chapter Eleven

The Glories of Bhubaneswar & The Surrounding Area

Excerpts from informal talks by Çréla Gour Govinda Swami Mahäräja

Bhubaneswar is a Vaiṣṇava-kṣetra The Çrémad-Bhägavatam was first spoken in Bhubaneswar:

L

ord Çiva spoke the Çrémad-Bhägavatam to Goddess Pärvaté in Ekämra Känana [Bhubaneswar]. At that time, a çuka, parrot, also came to listen. At first Pärvaté Devé was saying, “Hmm, hmm, yes, yes” while listening. However, she fell asleep. The parrot, which wanted to keep on listening, kept on saying, “Hmm, hmm, hmm.”

At first Çivajé could not understand it was the parrot doing so, however, after a while, he noticed that Pärvaté had fallen asleep. He then wondered who was saying, “Hmm, hmm, hmm.” Then he saw the parrot, who was imitating Pärvaté.

He got up and ran towards it, but the parrot flew away. Çiva chased it up to Badarikäçrama in the Himalayas, where that parrot entered into the mouth and then the womb of Vyäsadeva’s wife. He later became Çukadeva Goswami. Çivajé has said:

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ahaà vedmi çuko vetti vyäso vetti na vetti vä bhaktyä bhägavataà grähyaà na buddhyä na ca öékayä “I know the Çrémad-Bhägavatam; I know Çukadeva knows the meaning of Çrémad-Bhägavatam, but I don’t know if Vyäsadeva knows it or not. The Çrémad-Bhägavatam can only be understood by bhakti, [not by intelligence, speculation or commentaries].” (Quoted: in Çré Caitanya-caritämåta, Madhya-lélä verse 24.313)

That is how Çukadeva knows the Bhägavatam. This is such a famous place, this Bhubaneswar-dhäma. Bhubaneswar-kñetra is a Vaiñëava-kñetra.

Lord Śiva Guards the Kṣetras Vaiñëavänäà yathä sambhuù Lord Çiva is a great Vaiñëava.

He is known as kñetrapäla, the guardian of the dhämas or kñetras.

In Vraja Maëòala you will find that there are nine kñetrapäla mürtis of Lord Çiva, Mahädeva: In Våndävana you will find Gopéçvara Mahädeva and in Kämyavana Kämeçvara Mahädeva. In Govardhana there is Cakreçvara Mahädeva, and in Nandagräma Nandéçvara Mahädeva. In Mathurä you will find Bhüteçvara, Gokarëeçvara, Çukleçvara, Bhadreçvara and Raìgeçvara and many other Çiva temples besides these.

In the Ädé-varäha Puräëa it is mentioned that Lord Viñëu gave the following order to Çivajé: “In Mathurä you shall become the kñetra-päla, to guard My kñetra. If someone pays respect to you and has your darçana, he will actually obtain

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the result of visiting My kñetra.” So those who circumambulate Våndävana are supposed to visit Bhüteçvara Liìga in Mathurä at the beginning and at the end of their parikrama.

This Bhubaneswar-kñetra is also Çiva’s dhäma. It is mentioned in the Skanda Puräëa that Lord Väsudeva Kåñëa told Lord Çiva, “My kñetra is Puruñottama-kñetra and in the north of that kñetra is Ekämra Känana. I give you that very beautiful and auspicious place, which can give bhukti* and mukti.** It will become famous as Bhubaneswar. Go and reside there and become the guard of that kñetra, as the kñetra-päla.”

Thus, Lord Çiva, by the order and mercy of Janärdana, has become the kñetra-päla.

Hence, Bhubaneswar is also known as ‘Hemäcala’ and ‘Svarnadé Kñetra’. In this kñetra there are crores and crores of Çivajés, koöi-liìga. There is also the añöa-tértha, the eight famous térthas. Bhubaneswar is considered superior to Väräëasé and is also dearer to Lord Çivajé.

In the Svarnadé-Mahädeva-grantha,*** we find that Vyäsadeva once came here and has described its glories.

It is mentioned herein that once Devé Bhagavaté, goddess Pärvaté, heard the glories of Ekämra Känana from the lips of Lord Çiva. She came here to see this kñetra. She saw the Mahäliìga, the form of Çiva that is worshipped, which is half white and half black, sétäséta-varëa. She also offered püjä to that Mahä-liìga.

One day, Devé saw hundreds of cows coming out of a nearby lake. They poured milk from their udders onto the Mahäliìga, circumambulated it and then went away. * Bhukti: material enjoyment. ** Mukti: liberation from material attachment. *** Svarnadé-Mahädeva-grantha: a book written by Çréla Vyäsadeva glorifying Bhubaneswar.

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The next day, it happened again. So, she assumed the form of a gopäliné, a cowherd girl, and followed the cows. At that time, there were two demon brothers named Kåti and Väsa, who were greatly enchanted by the beauty of Pärvaté Devé.

They approached her and expressed their desire to have her as their wife. She immediately disappeared from that place. She went to Lord Çiva and told him everything. He then assumed the form of a gopa and went to the place of the Mahä-liìga.

Understanding the history of these two asuras, he revealed to her that Kåti and Väsa were the sons of Drumila Räkñasa, a demon who had worshipped many demigods. The demigods had become greatly pleased and gave him the boon that his sons could not be killed by any weapon. Çivajé then said, “Now they will be killed by you, O Devé. You kill them! They cannot be killed by any weapons; therefore, I cannot kill them.”

As instructed by Çivajé, Devé came again before those two demons in the form of a cowherd girl and told them, “I shall fulfill your desires, however I have one condition: I shall be the wife of whichever one of you can carry me on his head or shoulder.”

Bhagavaté-devé then manifested her potency and assumed the form of Viçvambharé, viçvambharé-rüpa. She placed one foot on the shoulder of one demon and the other on the shoulder of the other, and crushed them. Viçva means universe. She expanded as Viçvambharé and crushed them.

Bindu-sarovara After killing the two demons Kåti and Väsa, Bhagavaté-devé became very tired and was also very thirsty. She wanted water, so Çiva, with his trident, Triçüla, pierced a hilltop and a great well was created, which is known as “Çaìkara Bamph.” But Devé said, “I want water from a great sarovara, (lake), which will exist eternally.”

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Bindu-sarovara in Bhubaneswar

Çivajé then ordered his bull carrier Nandé, to install the sarovara. All the térthas came to that place, and all the holy rivers, such as Käveré, Gomaté, Kåñëä, Yamunä, Sarasvaté, Gaëòaké, and Åñikulyä Mahänadé also came. Also, the Mandäkiné and Kñérodaka came from the heavenly planets.

When Lord Çiva saw that all the holy rivers had come, he asked all those holy rivers and térthas to please pour water there, drop by drop. Bindu means ‘drop’. This they did and Lord Brahmä installed that sarovara (lake) which is known as Bindu Sarovara. Bhagavän Janärdana and all the demigods, headed by Lord Brahmä, bathed in that lake. This is how Bindu-sarovara was installed.

If one bathes in Bindu-sarovara, it will be as though he has bathed in all térthas, because all the térthas are there. If

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one goes to the Ananta Väsudeva Temple, and has darçana of Ananta Väsudeva, it is considered the same as seeing the Supreme Lord.

Ananta Vāsudeva After the appearance of Bindu-sarovara, Lord Çiva paid his obeisances to Lord Janärdana and the Lord placed Anantadeva on the eastern side of Bindu-sarovara. Çiva became the kñetrapäla, the guardian of the dhäma, and Anantadeva became the controller of the kñetra. Here Anantadeva stays with His sister, Subhadrä-devé. He is known as Lord Väsudeva. He fulfilled Lord Çiva’s desires, and to do so, He stayed on the eastern side of Bindu Sarovara. He is still there. In the front wall of His temple you will find Lakñmé Devé and also the Sudarçana Cakra.

Here in Bhubaneswar, Ananta Väsudeva and Madana Mohana who have a four-handed form, are the Lords of Liìgaräja Çiva. During the time of Candana-yäträ, Çivajé, Ananta Väsudeva and Madana Mohana ride a swing and go to the festival. The Candana-yäträ festival at Bindu-sarovara is observed simultaneously with the Candana-yäträ at the Puré Temple, where there are three famous Çiva liìgas that accompany Madana Mohana to Candana-yäträ.

In the Ananta Väsudeva Mandira, Vaiñëavé Bhagavaté herself cooks bhoga for Ananta Väsudeva. First Ananta Väsudeva is worshipped with this offering, and then His prasäda goes to the Çiva Temple. Çiva, who is always very desirous of Ananta Väsudeva’s prasäda, becomes very pleased.

This is the Vaiñëava process. The Vaiñëavas first worship Lord Viñëu by offering Him bhoga, and then they offer His prasäda to Çiva. This is how a Vaiñëava worships Çiva. This is the system that is used in the Jagannätha Temple. You will 198

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find the goddess Durgä there, and also Çiva and Lakñméjé. The Jagannätha prasäda is offered to Çiva, and there is no [direct] Çiva prasäda. That is the Vaiñëava process, and we accept it.

But one who is not a Vaiñëava will directly offer bhoga in one’s worship of Çiva; therefore, a Vaiñëava can never accept such prasäda.

Śrīmān Mahāprabhu in Bhubaneswar Çré Våndävana Däsa Öhäkura has mentioned in the Çré Caitanya-bhägavata that on His way to Jagannätha Purédhäma, Çrémän Mahäprabhu passed through Bhubaneswar. He visited the Liìgaräja Temple, because Lord Çiva is a very dear servant of Anantadeva, and He chanted and danced before the Bhubaneswar Liìgaräja.

The Liìgaräja Temple in Bhubaneswar

We should not disrespect the demigods. Although the demigods are not the Supreme Lord, they are the servants of Kåñëa. Mahäprabhu has taught this principle. He visited Liìgaräja Çiva and paid him respect.

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Lord Çiva is also bhakti-pradätä; because he is a great Vaiñëava, he can give you bhakti if he is pleased. He can also give you the adhikära, the right, or qualification, to serve the dhäma of the Lord. He can give you dhäma-sevä-adhikära and bhakti. For these reasons, the Vaiñëavas go to the temple of Çivajé; they pay their respects to Çiva and pray for the mercy of Lord Çiva so they may obtain kåñëa-bhakti. Also, since Mahäprabhu went there. Following in His footsteps, the gaurapriya-janas, the dear devotees of Gauräìga Mahäprabhu, also visit Lord Çiva temples.

The Glories of Śrī Bhubaneswar Dhāma Excerpts from the Skanda Puräëa found in the Çré Caitanya-bhägavata by Çréla Våndävana däsa Öhäkura

How Did Lord Śiva Come to Bhubaneswar?

The Skanda Puräëa describes that Lord Çiva and his consort Parvaté were living contently in Käçé for a very long time. Then they went to Kailäça and left Käçé to be ruled by kings. Soon a king named Käçéräja ascended the throne. He was an ardent worshipper of Lord Çiva. By the will of destiny, he suddenly lost everything in a war. He was determined to destroy his conqueror in battle. This was none other than Çré Kåñëa, who was present on earth at that time.

With vengeance in his heart Käçéräja sat down to perform the most severe austerities, meditating on Lord Çiva. By the potency of his austerity, Lord Çiva was attracted to appear before him and offered him a boon. Käçéräja eagerly asked, “I pray only for one boon from you, my Lord: that I may avenge my defeat and destroy Kåñëa in battle.” Lord Çiva is a magnanimous personality. No one can say how he will grace 200

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someone with his favour. He said to Käçéräja, “King, prepare for battle. My army of followers will be right behind you in the battle. Let me see who is strong enough to defeat you as long as I am behind you with my weapon, Päçupata.”

Reassured by Çiva’s words, the foolish king Käçéräja went to battle against Kåñëa, smiling confidently. Lord Çiva, accompanied by his associates and his followers, followed the army of Käçéräja. His intention was to fight for the king. Kåñëa, the Supersoul situated within everyone’s heart, understood immediately what was happening. He swiftly sent His disc weapon, Sudarçana, to destroy the enemy. The Lord’s Sudarçana disc is invincible, so it went unchallenged straight to Käçéräja and severed his head from his body. The Sudarçana then started destroying the city of Käçé, the capital of Käçéräja. This enraged Lord Çiva. Seeing that his abode was being plundered, he released his terrible Päçupata weapon.

But what can any other weapon, however powerful, do against Sudarçana?

The Päçupata weapon quickly retreated in fear. Sudarçana went after Lord Çiva himself. Lord Çiva fled from the awesome weapon. The power and heat from the Sudarçana covered the whole world, and Çiva had no place to hide. He found himself in the same predicament as the sage Durväsa when he became the target of the fearsome weapon. Lord Çiva understood that only Lord Kåñëa could help him out of his dilemma.

Remembering Him and taking shelter at His lotus feet, he began to offer prayers to the Lord: “All glories to the Supreme Godhead, Çré Kåñëa, the son of Mother Devaké. You are omnipresent and the shelter of all living entities. You give men both good intelligence and ill motivations. You are the creator, maintainer and protector.

You never see the faults of others and You are an ocean of

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compassion. You are the only well-wishing friend of those who are suffering. You are the forgiver of all offences, so kindly forgive my offences, since I have asked for Your shelter.”

Lord Kåñëa, being appeased by Lord Çiva’s prayers, recalled His Sudarçana and appeared before him. Lord Çiva saw Him faintly smiling, although His eyes were still stern. Surrounded

by His cowherd boyfriends and the Våndävana damsels, Çré Kåñëa said, “O Çiva, you are well aware of My position and power, therefore what suddenly prompted you to act in this fashion? That degraded King Käçéräja is no better than an insect, yet you are fighting against Me, siding with him. Now you have seen the fearsome form of My Sudarçana disc, which not even you could counter. All the most powerful weapons like Brahmästra and Päçupatästra put together are no match for Sudarçana. The unique feature of the Sudarçana disc is to chase after and destroy the one who sends counter weapons.

Now I am feeling that there is no one in the entire creation who dislikes Me more than you.”

Hearing these somewhat angry words of chastisement, Lord Çiva felt trepidation. He threw himself down on the ground and caught hold of Lord Kåñëa’s lotus feet. Surrendering himself to the Lord, he said, “O Lord, the entire creation is subservient to Your will. Who can claim to act independently? Just as dry straws are strewn by the wind, so does the entire material nature bend to Your commands. Everyone executes Your wishes. There is no one who can disobey Your instruction.

“Somehow You have given me this feeling of false pride, and blinded by this, I was unable to see anything else but myself as great and powerful. I am helpless, my Lord, since it is You only who made me think in this manner. Your lotus feet were always my life and soul, and I stayed in the forest and meditated solely on Your lotus feet. Yet You churned this

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Çréla Prabhupäda inside the Çré Çré Kåñëa-Balaräma Temple during the grand opening festival in April, 1975.

Devotees gather outside Çré Çré Kåñëa-Balaräma Temple at its grand opening festival from April 16 to 27, 1975.

Initiation ceremony inside the Çré Çré Kåñëa-Balaräma Temple (above and below) during the grand opening festival in April, 1975. Çréla Gour Govinda Swami (second left).

The house of Brajabandhu Manik in Jagannathpur.

The opening festival of the Çré Çré Kåñëa-Balaräma Temple, April 1975. Çréla Gour Govinda Swami (centre back and below).

Sannyäsé Öhäkura

Çréla Gour Govinda Swami Maharaja

The ISKCON land in Bhubaneswar, 1977.

Çréla Prabhupäda arrives on the ISKCON land in Bhubaneswar, 1977.

sakhī vinā ei līlāya anyera nāhi gati sakhī-bhāve ye tāṅre kare anugati rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya sei sādhya pāite āra nāhika upāya

“Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa.

There is no other procedure for understanding.”

— Madhya-līlā 8.204-205

(See Chapter 17 pages 293-295) Painting © Anjana das

Çréla Prabhupäda on the ISKCON land in Bhubaneswar, 1977 (above and below).

Çréla Prabhupäda on the ISKCON land in Bhubaneswar, 1977 (above and below).

Çréla Prabhupäda on the ISKCON land in Bhubaneswar, 1977.

Cornerstone for the Çré Çré Kåñëa-Balaräma Temple on the ISKCON land in Bhubaneswar, 1977.

Laid by Çréla Prabhupäda on Lord Nityänanda Trayodaçé.

From the left Vaiñëava däsa (now BV Daëòé Mahäräja), Tamohara däsa, Çréla Gour Govinda Mahäräja, Laguòi däsa, Abhinandana däsa.

Out front of the hut in Bhubaneswar 1979.

In the back row, starting from the left Vaiñëava däsa (now BV Daëòé Mahäräja), Braja Kiçore däsa, Caitanya-siàha däsa, and his wife Racitämbarä-devé däsé and their daughter, Jaya Rädhikä.

Seated in the middle Bhägavat däsa (now BV Bhägavat Mahäräja) and Çréla Gour Govinda Mahäräja.

The third young boy in the front is Abhaya, Çréla Gour Govinda Mahäräja’s son.

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mood of arrogance within me. What can I do? I acted as You desired.

“In spite of everything, I committed serious offences at Your lotus feet. Now kindly forgive me and bless me with Your mercy. And I pray for this boon: May I never again develop such evil intelligence. I have been rightly punished for my arrogance. Now kindly tell me where I can stay, for who else but You can I turn to with such problems?”

Lord Kåñëa smiled slightly and spoke kindly. “Listen, My dear Çiva, I am giving you a very beautiful place. Live there with all your associates and followers. This place is known as Ekämra Känana*. In these idyllic surroundings you will appear and be worshipped as Koöidigéçvara. This place is in every way as captivating as Käçé. Besides, this place is also extremely spiritually elevated. This, however, is not known to all.

“Today I will reveal to you the esoteric significance of this place, which is so dear to Me. On the shore of the ocean, covering a very large area is the place known as Niläcala. It is also known as Puruñottama-ksetra. It has a most pleasing and peaceful atmosphere. Even at the time of the cosmic annihilation it remains intact, unscathed. I reside eternally here and daily receive opulent offerings of foodstuffs. This area is spread over eighty square miles.

“Through the influence of this place, all living entities living within this area, possess four-handed forms, though this is visible to only the demigods and the residents of Vaikuëöha.

The demigods glorify this place as the most auspicious of all places of pilgrimage. The act of sleeping here is equivalent to deep meditation or samädhi. Similarly, lying down accrues the pious result of offering obeisances to the Deity. Simply walking here is the same as circumambulation [parikramä], and all * Ekämra Känana: ‘The forest that contains a giant mango tree.’

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speaking is glorification [kértana]. These are all enumerated in the Vedas. Such is the potency of this kñetra. This place is very dear to Me, hence it is known by My name. It is outside the jurisdiction of Yamaräja, the guardian of death. Here I am the judge who decides on the evil and the pious deeds and their results.

The place I have designated as your residence lies north of My abode, known as Puré. This place will be famous as Bhubaneswar. One can very easily attain liberation and bliss there.”

The glories of Jagannätha Puré greatly impressed Lord Çiva.

He again embraced the Lord’s lotus feet and began to speak, “O Lord of my life, I have one prayer. I am always falsely proud; therefore, if I remain far away from Your association, it is detrimental for me. I am yearning in my heart to stay close to You. If You consider me Your servant, then kindly allow me a place in Your own abode. After hearing the wonderful glories of Your dhäma from Your lotus lips, I feel an uncontrollable urge to live there. Living very humbly, I want to render menial service to You. All I pray for is just a little space in Your dhäma.” His voice choked with emotion and tears flowed down his cheeks.

The Lord was very pleased with Çiva’s words and He embraced him firmly, saying, “Hear Me, O Çiva. You are as precious to Me as My own self. One who is dear to you is even more dear to Me. I reside always within you; there is no doubt about this. I allow you to stay in all My abodes. In fact, you are the protector and maintainer of all the dhämas. And I am giving to you this place known as Ekämra Känana. Stay here and make it your home. This place is also My favourite. I will be pleased if you stay here always. One who claims to be My devotee but disregards you is only making an artificial show of devotion to Me.” 204

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This is how Lord Çiva came to reside in this famous place, Bhubaneswar.

Śrī Caitanya Mahāprabhu Visits Bhubaneswar Lord Caitanya knew the significance of the Bindu-sarovara Lake situated in Bhubaneswar and that it was Lord Çiva’s favourite. He took His bath in this lake and further increased its auspiciousness.

The liìga form of Lord Çiva that is worshipped here, the Lingaraja, was self-manifested. Lord Caitanya went to see that liìga and mingled with the crowd of Çiva devotees, who were loudly chanting the glories of Lord Çiva. Small ghee lamps, set in rows, offered by the visiting devotees, surrounded the Lingaraja. Lord Caitanya was pleased to see the opulence of His beloved devotee Lord Çiva. The Lord’s associates were also very happy in that devotional atmosphere. Lord Çiva is always immersed in meditation on the Supreme Lord, which makes him relish the nectar of devotion, and inspires him so much that he cannot keep from dancing. That same Supreme Lord Gauracandra, his master, was dancing ecstatically in front of him in order to teach everyone that Lord Çiva is very dear to Lord Kåñëa.

He was now practically demonstrating all the instructions of Lord Kåñëa as they are found in the Puräëas and other Vedic scriptures. Clapping His hands and dancing, He sang, “Çiva Räma Govinda” and then offered worship to Lord Çiva with all His devotees. The Supreme Lord is the supreme instructing spiritual master. One who does not follow His instructions makes a grievous mistake and suffers because of it.

The Lord took His disciples and went around Bhubaneswar, visiting the different temples of Lord Çiva.

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End Note

That ‘out of the way place’, the ‘dust of Orissa,’ a place that is ‘only good for agricultural land...’

It seemed that within the ISKCON society, there were only two persons that new the tattva (truth) behind the glories of Bhubaneswar and the Surrounding Areas: Çréla A. C. Bhaktivedanta Swami Prabhupäda and his dear disciple Çréla Gour Govinda Swami Mahäräja; For this reason, they were the only ones positive about the project. No one else was really in favour of the project, as they were unaware of the glories of Bhubaneswar and the Surrounding Areas.

As has been noted, above Bhubaneswar [Ekämra Känana] is the gateway to the Puré-dhäma. Bhubaneswar is the abode of Lord Çiva, the kñetra-päla, or guard, of this holy place, and it is the place where the Çrémad-Bhägavatam was first spoken.

In ancient days, Bhubaneswar was called Ekämra Känana, the place of a giant mango tree. In his commentary on the Çré Caitanya-bhägavata, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda writes that this mango tree extended for two miles, (3.2 kilometres). As already quoted in this volume, that out of the way place, the dust of Orissa, a place that is only good for agricultural land, is actually a very famous place, a very auspicious place and a very important place for Vaiñëavas!*

* For quotes from Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda on this topic please see the publication The Glories of Sri Bhubaneswar and Bindu-sarovara: https://issuu.com/tvpbooks/docs/book_bbsr_web.

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Śrīla Prabhupāda Established the Ratha-Yātrā Car Festival of Lord Jagannātha All over Planet Earth Çréla Prabhupäda had accepted many Western disciples and taught them the glories of Puruñottama-kñetra Jagannätha Purédhäma, where Mahäprabhu performed His pastimes. He had also established the Ratha-yäträ car festival of Lord Jagannätha all over planet earth. But when his Western disciples went to visit Jagannätha Puré they were refused entrance to the famous Lord Jagannätha temple. They were mistreated and even to the present day they are not allowed to enter the Jagannätha temple.1

Śrīla Prabhupāda’s Dissatisfaction for Orissa When they reported this to Çréla Prabhupäda he became very sad. He had been preaching Mahäprabhu’s and Lord Jagannätha’s glories throughout the world, and now the people from Puré would not allow his disciples entrance into the temple. This gave Prabhupäda a very great shock and he was very much sorry for the situation. He thus developed a sense of sulkiness. After this incident Çréla Prabhupäda said that he would not travel to Orissa, especially to Jagannätha Puré. Jagannätha Puré is a favourite place of Çrémän Caitanya Mahäprabhu, so how could Çréla Prabhupäda, who is such a dear devotee of Mahäprabhu and who has cent percent received the mercy of Mahäprabhu, in this way spread the message of Mahäprabhu throughout the world and fulfill the prophesies that Mahäprabhu gave?2

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Jagannātha Will Come to Bhubaneswar As we have already read, after Çréla Gour Govinda Swami’s hari-näma initiation in Mäyäpura, Çréla Prabhupäda said to Çréla Gour Govinda Swami: “You will take me to Orissa”. Çréla Prabhupäda placed that responsibility on Çréla Gour Govinda Swami’s head. Çréla Prabhupäda said to him, “I will build a temple in Bhubaneswar similar to the Jagannätha Temple in Jagannätha Puré, because my Western disciples are not allowed there. Lord Jagannätha will come and stay in Bhubaneswar. In this way, all my disciples can go there and have His darçana”.3

I Leave All My Mercy Here I reiterate, that prior to leaving the Bhubaneswar project, Çréla Prabhupäda dug his cane into the ground there and said, “I leave all my mercy here. I leave all my mercy here. I leave all my mercy here.”

So, where did he leave that mercy? In the buildings, that were not there! In the ground, or the trees or the animals that were roaming wild in that area. No! He left that mercy there with that one lone sädhu, Çréla Gour Govinda Swami, who spearheaded the Orissa (Odisha) ISKCON preaching.

In the land of Lord Jagannätha, the place where the Golden Avatära Çré Caitanya Mahäprabhu completed His manifest pastimes; without the presence of Çréla Gour Govinda Swami, there would have been no ISKCON preaching and temple established there. No one else could have done it! No one!

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réla Gour Govinda Swami: ‘When Çréla Prabhupäda left Bhubaneswar so did most of the devotees. At that time an Oriya boy, Vaiñëava däsa, was with me, but he has since left, and there was another sannyäsé, who has now left also, so just Bhägavata and myself were left.

Kratu däsa: The first time I came to Mäyäpura was in 1977... In one room were two sannyäsés from Venezuela, and the other room was occupied by Gour Govinda Mahäräja and one other devotee. Every morning after maìgala-ärati I would come for japa to the room to see my friends and we were walking around [pacing up and down] and I used to see Gour Govinda Mahäräja standing up, right there near the pillar of the veranda and looking towards the mandir, the Mäyäpura Mandir. He was looking, but his eyes were not there, he was not there, he was recently a new sannyäsé, like one or two years. I saw him, and I was captured, my attention went to him. He never wore a sannyäsé dhoté, like a regular ISKCON style, long; he always wore it short, three quarter length, and you could see his feet and legs, and he was always embracing his daëòa. So nice, so sweet. Because I am a very low-class person, I do not have the ability, to know who is a high or low person, but somehow by the blessing of my guru, I got some hint, and I could see that Gour Govinda Mahäräja is a

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very advanced devotee, a pure devotee of the Lord, because I could see in his face that he had no interest in this world. He was very simple, very quiet, always reluctant [to be public], behind the curtain, always behind all the other sannyäsés, very humble and very nice....

Many people tried to approach him and touch his feet, and he would be walking backwards, saying, “No, no I am a päñaëòé; do not touch me, do not touch my feet.” He would always tell everyone, “I am a päñaëòé, I am a päñaëòé. I am an offender.”*

Only a Great Vaiṣṇava Devadharma däsa was in Bhubaneswar from August 1976 until the time of the Mäyäpura festival of 1977. When Çréla Prabhupäda left with all the devotees for Mäyäpura, Devadharma stayed behind. He was eager to stay with Çré Çrémad Gour Govinda Swami, but it was too isolated for him and living such an austere life was too hard for him. * One should not touch the lotus feet of a saintly person or sannyäsé with his enjoyment-prone body or sinful body. If the saintly person becomes displeased because of our touching his lotus feet, then it will certainly create inauspiciousness for us.

Sannyäsé devotees do not like people touching their feet. It has currently become a fashion, a disease, to touch the lotus feet of guru and sädhu. We should pay close attention to whether the spiritual master and Kåñëa are being pleased by each one of our actions. If we do not do so, then we will dig our own grave. Let me tell those who, under the control of their emotions, attempt to touch the feet of a sannyäsé like me. In the language of my spiritual master, “Why should they dare to stretch their hands to take dust from the feet of the saintly persons? Is such boldness proper? What qualification do they have? What right?” An attached householder, who has no real interest in serving the saint, is certainly unjustified in touching his lotus feet. Better that we offer one another obeisances from a distance. If an attached householder forcibly tries to touch the saint’s feet, it means his mind is attracted to gross matter. That will cause him more harm than good. Those who desire fortune should carefully refrain from committing such offensive activities. (Amåta Väëé, Nectar of Instructions of Immortality, page 261, by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda)

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Devadharma däsa: It became too difficult for me. Even though Çréla Prabhupäda told me to stay, still I found it impossible and I left as well. One day a busload of German devotees arrived at the äçrama. They were saìkértana devotees heading for Mäyäpura, so I packed my bags and went to Mäyäpura with them. I do not know how Gour Govinda Swami could tolerate those conditions for such a long time.

Despite the difficult and primitive conditions, however, Çréla Gour Govinda Swami stayed on the land tolerating all hardships and austerities. Many years later, in 1991, Jayadharma däsa said, “Only Gour Govinda Swami could have stayed on the Bhubaneswar land. He could do so because he was such a great Vaiñëava; he tolerated everything. Only a great Vaiñëava could have stayed on the Bhubaneswar land and developed that magnificent temple.”

The Photograph and the Scorpion The ISKCON centre in Bhubaneswar, was really just a hut in the middle of nowhere. One day the devotees decided to have a group photograph taken. They gathered outside the hut where Çréla Gour Govinda Mahäräja lived. He was seated, as usual, on the floor in the same spot where he would translate day and night, waiting for them all to assemble. The devotees had a large framed picture of Çréla Prabhupäda for the photo.

There were neither chairs nor furniture around the “temple”, nor was there anything available to stand the picture on except the trunk Çréla Gour Govinda Mahäräja used as a desk for his translating work. In preparation for the photo, Ravi and Ätmatattva, two men from the bullock cart saìkértana party, went to ask Çréla Gour Govinda Mahäräja if they could bring the trunk

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out so they could stand the picture on it. They were going to place a cloth over it and place the picture there.

They went into Çréla Gour Govinda Mahäräja’s room, and as usual he was sitting there at his “desk”, translating. “Excuse us, Mahäräja, we would just like to take the trunk to put the photograph on.” Çréla Gour Govinda Mahäräja immediately agreed and started to remove what was on top of it. The two devotees lifted the trunk and just as they took their first step, they noticed a huge black scorpion on the ground that had been beneath the trunk. The scorpion was at least five inches long and very fat. Some of the devotees there had never seen a scorpion before and those who had, had never seen one that large. Çréla Gour Govinda Mahäräja continued to sit there as if nothing was happening. He did not move. This huge scorpion had obviously been resting under the trunk. Immediately one of the devotees picked up a shoe, hit the scorpion with it and killed it. To everyone’s amazement, Çréla Gour Govinda Mahäräja was not affected at all. Everyone else, however, was shocked that such a large scorpion had been sitting underneath the trunk. Everyone came outside for the photo after which Çréla Gour Govinda Mahäräja returned back to his hut and resumed his translating work.

Śrīla Gour Govinda Mahārāja Was Always Translating As stated, the conditions on the Bhubaneswar land were austere; there was the hut and practically nothing else at all.

The devotees had constructed in front of the hut a shelter made from wood and leaves, driving seven feet high stakes into the ground and placing leaves and branches on top, to

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allow some protection from the sun. They slept there as there was nowhere else to sleep.

According to many of the devotees serving in Bhubaneswar at that time, the service that was most noticeable was Çréla Gour Govinda Mahäräja’s translation service to Çréla Prabhupäda.

He never stopped. Many say that he would get up about 2:00 a.m. and translate until maìgala-ärati (4.00 a.m.). He would then usually give a class for whichever guests [Oriyas] were there from the nearby villages.

Just an Idea The sparse temple land occupied by a simple hut was situated near the Nayapalli Village. During this period the village was considered to be very remote and was a fraction of the size compared to what it has developed into presently. Still, local people would come to the ISKCON land, being attracted to Çréla Gour Govinda Mahäräja’s personality and preaching.

After giving class, he would greet the Deities and honour prasäda, and then return to his translation sevä (service). Many devotees who were in Bhubaneswar at that time later said, “He translated all day, and then he would chant his rounds.”

The construction planned for the land had not yet manifested; there were no facilities for the devotees, who slept outside on the ground, and went into the fields for their ablutions. There was one pump working at the front of the land, and a little later they constructed a temporary toilet, but that too was generally reserved for Çréla Gour Govinda Mahäräja; everyone else just went to the fields.

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They Were Amazed to See Him Always Undisturbed Most of the Western devotees that had been sent there to assist him were unable to tolerate the austere conditions. They were amazed to see him always undisturbed, eating only once a day, and hardly sleeping. He would simply translate, preach, chant, and write in his notebooks day and night.

Struck by His Depth of Sincerity Çrédhara däsa (USA) had the following to say about his godbrother Çréla Gour Govinda Swami Mahäräja: “I met His Holiness Gour Govinda Mahäräja on a number of occasions and I was always struck by his depth of sincerity and devotion to Çréla Prabhupäda and his mission. I always thought His Holiness Gour Govinda Mahäräja to be like some Vaiñëava sädhu right out of the pages of Çréla Bhaktivinoda Öhäkura’s Jaiva Dharma. He was very humble, pure, simple, renounced and fixed on remembrance of Rädhä-Kåñëa and Çré Caitanya Mahäprabhu and all of His pure devotee followers; an assembly to which he belonged.”

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Śrī Śrī Gaura-Nitāi Come to Bhubaneswar “…I am also very pleased that Gour Govinda Maharaja will be joining the Bullock cart Sankirtan. He is a very good preacher and ideal Vaisnava* so his addition to the Party will increase the activities…” **

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réla Gour Govinda Swami would often relate the story about how Çré Çré Gaura-Nitäi came to Bhubaneswar. It was in connection with Lokanätha Mahäräja’s bullock cart, the cart that had gone from Våndävana to Mäyäpura, then from Mäyäpura to Jagannätha Puré, and finally from Puré to Bhubaneswar. On the way, in Bhadrack, in the Balasore district, one bullock was sick, and the padayäträ party stayed in Bhadrack for some days. Then they left for Bhubaneswar.

By the time the bullock cart arrived at the ISKCON land in Bhubaneswar, most of the devotees had left, and only three remained with Çré Çrémad Gour Govinda Mahäräja. A very interesting and mysterious incident occurred, which clearly revealed, more evidence of Çré Çré Gaura-Nitäi’s wish to stay * In 1969 Çréla A. C. Bhaktivedanta Swami Prabhupäda said: “…The post is paramahaàsa. Vaiñëava. Vaiñëava means paramahaàsa…” (Çrémad-Bhägavatam 1.5.9-11—June 6, 1969, New Vrindaban) ** Letter to Lokanatha Swami, July 30, 1977, ACBSP.

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in Bhubaneswar and to accept the loving service of Çréla Gour Govinda Mahäräja. Çacénandana däsa: Lokanätha Mahäräja, along with a group of devotees, had come on padayäträ to Jagannätha Puré by bullock cart, along with Çré Çré Gaura-Nitäi. Their Lordships, out of Their causeless mercy, wished to come to Bhubaneswar, and They did. Çréla Gurudeva, with great pleasure, was rendering services to and taking care of GauraNitäi.

Unfortunately, while the padayäträ bullock cart and the deities were in Bhubaneswar, the sick bullock died. Çréla Gour Govinda Swami personally buried it with the help of one brahmacäré. From the time of the arrival of the Deities, Çréla Gour Govinda Mahäräja would daily cook for Gaura-Nitai and offer aräti to Them. He said at that time that he only knew how to cook kicharé, dälmä, rice and capätés. Whoever tasted those offerings was amazed by their sweet flavour.

The problem, however, was how to replace this bullock.

These bullocks were huge. Çréla Gour Govinda Mahäräja could not find another bullock that size in Orissa. As a result, the bullock cart program was cancelled. In Çréla Gour Govinda Swami Mahäräja’s own words. “The deities did not seem to want to move from the ISKCON land in Bhubaneswar.”

Lokanätha Swami was in charge of the bullocks, and had gone to Delhi, but when he came back some time later to the Bhubaneswar land, he wanted to take the deities and move to Bhadrack. Çréla Gour Govinda Swami: At that time Çréla Prabhupäda said, ‘Let the bullock cart stay in Bhubaneswar. Let Gour Govinda Mahäräja take charge of it and he may go out and

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preach in the bullock cart.’ So, when they left here, they left the bullock cart as well as the deities.

We Will Not Go Shortly after that an elderly Vaiñëava bäbäjé in charge of a temple in Bhadrack had handed it over to Lokanätha Swami, and it was now an ISKCON temple.

Lokanätha Swami wanted to take Çré Çré Gaura-Nitäi there.

Gour Govinda Mahäräja asked him, “Why do you want to move these Deities to Bhadrack? There are already Deities of Rädhä-Kåñëa and Gauräìga Mahäprabhu there in that maöha.” Çréla Gour Govinda Mahäräja then went to Çré Çré GauraNitäi and prayed that, “Lokanätha Swami wants to take You.” The Deities replied, “We will not go.” Consequently, Lokanätha Swami was unable to take Them and he left Bhubaneswar without the Deities, much to his dismay. Çréla Gour Govinda Swami: The Deities were directly speaking to me; my hairs were standing on end. They were in the next room, the same small Gaura-Nitäi Deities as now (1991). I said to Them, “Do not go.” And They answered, “No, We will not go. We will not go!” This is a very confidential thing.*

*Author’s note: On 28 January 1991 on the appearance of Lord Nityänanda, these Deities were placed on the altar with larger Deities of Gaura-Nitäi, in the magnificent temple that Çréla Gour Govinda Swami Mahäräja built for Them on the order of Çréla A. C. Bhaktivedanta Swami Prabhupäda. And are currently still residing there.

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réla Gour Govinda Swami: Bhägavata däsa and myself were still collecting donations. Then I translated ‘Kåñëa Consciousness, the Topmost Yoga System’; that is the first book I published and it was printed in Calcutta. At that time, we had no press, and we were distributing the book in Bhubaneswar, Puré, wherever. Bhägavata and myself were selling that book. Then Laguòé also came while Bhägavata was there.

I Accepted Him the Same as I Accepted Śrīla Prabhupāda Laguòé däsa arrived in Bhubaneswar in August 1977. He came because an Australian devotee named Sanjayata däsa sent him a letter telling him to leave where he was and come to Bhubaneswar. Laguòé said, “He wrote me a nice letter and introduced me to Gour Govinda Swami. He wrote, ‘He is a nice swami. Here it is completely different; if you come here you will never want to go back to Australia.’ I believed him, and I came. Bhägavata däsa was there, an American devotee.

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He was the president. I had heard about Gour Govinda Swami in Mäyäpura.” Laguòé däsa was intending to join Lokanätha Swami on the bullock cart party, but he had missed him. Then Sanjayata called him to Bhubaneswar.

Laguòé said of Gour Govinda Swami, “My first impression was that I knew he was a special personality. I accepted him the same as I accepted Çréla Prabhupäda.”

On his arrival in Bhubaneswar, Bhägavata däsa, the President, said to him, “Laguòé, we do not have anyone collecting donations. Devotees come and go, so you should go to Forest Park Road, where the banks are, and chant and collect donations.”

Laguòé däsa: There are many banks there; all the Indian banks are on one road. We had books, and recordings of Çréla Prabhupäda; we would go door to door, to the ministers, secretaries, banks. Every day we would collect one hundred rupees.

Laguòé would stand in the hot sun, playing karatälas and chanting Hare Kåñëa from 10:00 a.m. until 5:00 p.m. in front of a tall building, or he would go to the market or other places and collect donations. When he returned to the ISKCON land, he would offer everything he had collected to Çréla Gour Govinda Mahäräja.

Laguòé däsa would sell books. He sold them to anyone and everyone. One person he sold books to was the governor, a Mr. Sharma. This Mr. Sharma liked Çréla Prabhupäda, he liked Çréla Gour Govinda Mahäräja and he liked Laguòé däsa. He promised to donate land.

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Mountains and Desert Çré Çrémad Gour Govinda Mahäräja and Bhagavata däsa went to see that land, which was in Dhenkanal. It was not really what they were looking for. In fact, Çréla Gour Govinda Mahäräja remembers, “Mr. Sharma said, ‘There is a plot of land in Dhenkanal. If you want to take it, I will give it to you.’

We went there, Bhägavata and myself, and all we saw were mountains. Mountains and desert. It was an out-of-the-way place, where only ghosts are staying, so we said we would not take it.”

Sannyāsīs Would Come and ask for Milk and Halavā Laguòé däsa: Gour Govinda Mahäräja would eat only plain food, once or maybe twice a day. Very simple prasäda, khicuåi.

He never asked for sweets; he never demanded anything. I could tolerate it, but others could not live like this. Western devotees would come, sannyäsés would come, and they would ask for milk and halavä. We had no money. How could we live like people in the West? How could we prepare the same kind of feasts? The Western devotees could not keep up with Mahäräja’s austerities. Çréla Gour Govinda Swami: Sometimes when it was too hot, Lagudi would sleep outside, but the noise of the trucks on the highway was too loud for him, so he would wrap a piece of cloth around his head and then put a pot over his head, and in this way he would sleep.

Laguòé däsa: I was in Bhubaneswar for eighteen months.

There was Gour Govinda Mahäräja, Bhägavata and myself.

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month here, a month there, like that. They did not stay. We also made some Indian bhaktas, maybe a dozen. They were preaching and selling books.

Vṛndāvana 15 October 1977 In a room conversation in Våndävana, 15 October 1977, Çréla Prabhupäda discussed the Bhubaneswar Project: Devotee 1: He already answered that question. Gaura [Gour] Govinda, he’s already translated sixteen chapters of Bhagavadgétä in Oriya, and he’s translated three small books in Oriya.

Prabhupäda: Let him bring. There is fifty thousand rupees in Orissa.

Devotee 2: Yes. Devotee 1: That fifty thousand rupees was supposed to be for construction. Bhägavata prabhu has collected about 35,000 rupees on his own that he’s put into the account there so far.

More is also being collected. It was previously promised that whatever he would collect for construction, then that amount would be matched from BBT fund or from your...

Devotee 2: Somewhere. So far, he has to collect fifty thousand, cause that’s already there.

Devotee 1: He has to match that first before he can get it. (laughs softly) Just yesterday night, the SP of Cuttack District, Orissa, he came here, and he said that he was very impressed by the mandira. He told Bhägavata... I happened to meet him also. He was very pleased. His wife and family were here. He gave his name and address and said, “When you come back to Orissa, you kindly see me and what I can do... I’m not so big a man, but whatever I can do to help you, I’ll do.” He’s very pious man.

Devotee 2: You told him we will have Kåñëa-Balaräma there?

Devotee 1: Details Bhägavata was discussing.

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Devotee 2: We’re installing Kåñëa and Balaräma there, Çréla Prabhupäda?

Prabhupäda: Hm. Devotee 2: Orissa.

Prabhupäda: That construction is not so important as printing of books.

Preaching in the Villages Then a van was donated to the Bhubaneswar project, for preaching. According to Laguòé prabhu, Çréla Gour Govinda Mahäräja’s most cherished desire was to go out to the villages, far remote places, and preach. Classes were held in the evening, at Dhenkanal, for two months. At least one thousand people would attend the lectures each time. Çréla Gour Govinda Swami: From Dhenkanal we went to Sambalpur. For two months we went travelling in the van: Lagudi, Bhägavata, myself and an American devotee from Gurukåpä Swami’s party. The van was given by Yaçodänanda Swami; it was a blue van.

Laguòé däsa: There were eight of us, and every evening we would have a program. The local people would give a garland to each devotee. They were unbelievable programs. Whole villages were coming two to three thousand people every night, in every village. During the day we would go around the local area with a microphone, announcing that Gour Govinda Mahäräja would be speaking. I have never seen anywhere that so many people were interested in Kåñëa Consciousness, and attracted to hearing Kåñëa Consciousness. Amazing!

They would sit – two to three thousand of them – and no one would speak you could hear a pin drop. They would just listen to Gour Govinda Mahäräja speak. Also, during the day, we would sell books and magazines. Then we would have the

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program and Mahäräja would speak from 8:00 p.m. to 11:00 p.m., and I would sleep in the van. I could not understand the lecture as it was in Oriya, but I knew that it was nectar. These times were most beneficial for me.

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Śrīla A.C. Bhaktivedanta Swami Prabhupāda The Revered Spiritual Master of Çréla Gour Govinda Swami

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any devotees said, “We will never get those days back, the days in 1977 in Çré Våndävana-dhäma, when Çré Çrémad Gour Govinda Swami Mahäräja came to see Çréla Prabhupäda.” At that time, Çréla Prabhupäda would speak to him for a long time, very intimately.

Many saw him as a very brilliant looking sannyäsé. Çré Çrémad Gour Govinda Mahäräja was so humble. At the end of one of his visits to Çréla Prabhupäda in Våndävana, he was intending to go to Mathurä by bus and then catch a train to Calcutta, and from there on to Bhubaneswar, but somehow Çréla Prabhupäda could foresee that and he sent a devotee to find out from Çré Çrémad Gour Govinda Mahäräja how he would go to Mathurä.

When the devotee reported back to Çréla Prabhupäda that he was planning to travel by bus, Çréla Prabhupäda said, “No, no, no, no! Arrange a car for him”. And he then arranged that

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some devotees would take Çré Çrémad Gour Govinda Mahäräja in his personal car to the railway station in Mathurä.

In 1977 Çré Çrémad Gour Govinda Mahäräja saw Çréla Prabhupäda twice, and he saw him for the last time in Våndävana, in November, just before his disappearance.

“I Want to Go There, to Bhubaneswar” Çréla Gour Govinda Swami: I saw Çréla Prabhupäda twice there, and just four days before his disappearance I saw him again in Våndävana. Until his last days, he was thinking of Bhubaneswar. He asked me, “Gour Govind...” He was very feeble, very weak. I lay my ear to his lips and in a feeble voice, he said, “Gour Govind, what is going on in Bhubaneswar?”

I answered, “Çréla Prabhupäda, what will go on? I am just staying there doing bhajana. As you have said, I am doing. It is your mercy. I am just begging your mercy, then your project will be done.” Çréla Prabhupäda asked, “How is the climate?”

“The climate is very nice, Çréla Prabhupäda.”

Then he said, “I want to go there, to Bhubaneswar.”

Looking from Goloka Vṛndāvana Çréla Gour Govinda Swami: Just four days before his disappearance he talked with me. At that time, he was thinking of coming here. Çréla Prabhupäda said this and I said, “Whatever you desire, that should be done.” But the leaders and others all said, “No, no, no. Bhubaneswar is such an isolated place. There’s nothing there. How can Prabhupäda go in his condition? No, no, no.” They would not allow me to do so, and they said, “Gour Govinda, do not take Çréla Prabhupäda to Bhubaneswar. No! No! No! We will not allow it.” But Çréla Prabhupäda wanted to go to Bhubaneswar, and I was making the arrangements. They committed a great offence,

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stopping Çréla Prabhupäda from going to Bhubaneswar. He was just thinking when his last project will be finished.* He was waiting and waiting to see it. He is always waiting there, looking at it from Goloka Våndävana.

Prabhupäda will be so happy! So, you have come here.

Prabhupäda has sent you to complete this work here. When Prabhupäda will be happy, then you will get all his blessings, his mercy, and your life will be successful. We have to do it. We have to complete this project anyhow, at any cost, sacrificing our life. Take up such vow, “We should do it, even at the sacrifice of our life.”

A Vaiṣṇava Never Dies Çréla Gour Govinda Swami: Our revered spiritual master, Çréla Prabhupäda said, when he was very weak, lying on his bed, that Kåñëa came and asked him, “O Bhaktivedänta Swami, what do you want? Do you want to live [stay] or go?” Whatever you want, Kåñëa will grant it. If you want to leave, then Kåñëa will take you to His abode. If you want to stay, Kåñëa will grant that, “Alright, live as long as you can.”

So where is death? There is no death for a Vaiñëava.** No. A Vaiñëava never dies. That is not death. It’s not that death comes: he dies!

My Guru Mahäräja desired, “I’ll leave,” so he left. When he wanted. “I’ll leave,” then Kåñëa took him away. He left.1

* Author’s note: The last founded project of Çréla Prabhupäda was the Bhubaneswar project, and Çréla Gour Govinda Swami was in charge of that project. **Author’s comment: Vaiñëava, means a real Vaiñëava, the mahä-bhägavata, uttama-adhikäré, a first-class devotee.

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Śrīla Prabhupāda Enters the Eternal Pastimes ‘duùkha-madhye kona duùkha haya gurutara?’ ‘kåñëa-bhakta-viraha vinä duùkha nähi dekhi para’ Çré Caitanya Mahäprabhu asked, “Of all kinds of distress, what is the most painful?” Çré Rämänanda Räya replied, “Apart from separation from the [dear] devotee of Kåñëa, I know of no unbearable unhappiness.” (Çré Caitanya-caritämåta, Madhya-lélä 8.248) Håiñékeça däsa: I was in Våndävana two weeks prior to Çréla Prabhupäda’s leaving, the mood was very intense and there was constant kértana. When I got there the discussion about Çréla Prabhupäda going to Govardhana had begun.

Then the devotees were expressing their anxiety about him going. He may leave on the bullock cart. The kaviräja said that if he goes out, he would leave this world within a very short time.

That was the mood, how to get Çréla Prabhupäda to stay and take up the preaching again. Maybe a miracle would happen, everyone was praying for a miracle.

Just a few days prior to Çréla Prabhupäda leaving there was an open invitation for unlimited mercy to get the chance to massage Çréla Prabhupäda’s transcendental body. I, for the first time in my life, had the glorious opportunity to render physical service to my Gurudeva and massage his lotus feet.

Bhagavat däsa: I returned to Våndävana after two weeks in Orissa. I was determined this time to stay until Çréla Prabhupäda had recovered completely or he had left. I did not realise at that time how things would turn out and in great anticipation and anxiety sat in the station in Delhi waiting for the train to Mathurä. When I arrived there in Mathurä and then finally Våndävana I was greatly excited. I jumped

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out of the car and offered obeisances to Våndävana-dhäma.

I arose and saw Akñayänanda Mahäräja coming toward the temple with Bhagatjé from Bhagatjé’s house. I inquired from him (after offering obeisances) the condition of Prabhupäda’s health. “The doctor has just pronounced that he has five hours left,” said Akñayänanda Swami. I was thunderstruck. I could not believe it. I dropped all my luggage in the lobby and ran inside, filthy from two days’ ride on the train. Çréla Prabhupäda was lying there in his bed, glowing like a thousand suns. His bodily lustre was incomparable. I reached out my hand to touch him and then I felt surcharged with spiritual ecstasy.

But I was overwhelmed with grief. I just stood there, very numb in shocked condition, repeating over and over again, “Isn’t there any way it could change? Could he not stay?”

Then I was amazed as all the devotees were massaging him.

I was standing at his head massaging his head, rendering the last bit of personal service, when suddenly he began to roll from side to side, flailing his arms in the air back and forth and then roaring very loudly, then belching with tremendous force. Then again, he was rolling and roaring and then still completely, as if stunned, then trembling and crying, tears gliding down from his eyes. I was stunned. He had shown us the most astounding display of transcendental ecstasy that we had ever seen or ever would see in the future. It was amazing.

I thought to myself that everything I had read about in his books was now being revealed.

That evening Çréla Prabhupäda passed away, leaving of his own volition, and I was feeling greatly disturbed. At first it was shock, then shamelessly crying at his feet. I abandoned all sense of sanity, in all of this confusion of crying and screaming and banging of heads and fists against the walls.* * Quoted from Vyäsa-püjä offering to Çréla Prabhupäda (1978), ISKCON Bubaneswar & Bhadrak from the Veda-base. Written by Bhagavat däsa. (now BV Bhagavat Mahäräja).

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November 14, 1977, at 7:30 P.M. ‘duùkha-madhye kona duùkha haya gurutara’

“…On November 14, 1977, at 7:30 P.M., in his room at the Krishna-Balaram Mandir in Våndävana, Çréla Prabhupäda gave his final instruction by leaving this mortal world and going back to Godhead… “…His departure was exemplary, because his whole life was exemplary. His departure marked the completion of a lifetime of pure devotional service to Kåñëa… “…Prabhupäda’s ‘last breathing’ was glorious, not because of any last-minute mystical demonstration, but because Çréla Prabhupäda remained in perfect Kåñëa consciousness… “…He was preaching that life comes from life, not from matter, and he was showing that one should preach with every breath he has. The many devotees who crowded the large room bore witness that up to the very end, Prabhupäda remained exactly the same. There was nothing suddenly incongruous with what he had previously shown and taught them. At the time of his departure, therefore, he was teaching how to die, by always depending on Kåñëa. Prabhupäda’s passing away was peaceful…” (Çréla Prabhupäda-lélämåta,Volume Six, Chapter - The Final Lesson) Håiñékeça däsa: That evening Çréla Prabhupäda entered the eternal pastimes, leaving of his own volition, and everyone was feeling greatly disturbed. At first it was shock, then shamelessly crying at his feet, everyone abandoned all sense of sanity. There was confusion, crying and screaming and banging of heads and fists against the walls.

One devotee, just prior to Çréla Prabhupäda’s leaving, just collapsed and then started to convulse, like he was having

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an epileptic fit, wailing and wildly moving his arms around, devotees carried him out of the room.

Then everyone watched as Çréla Prabhupäda’s clothes were changed. Çréla Prabhupäda’s old garments were taken off; each one was more fragrant than the next. The pure devotee had passed in a blaze of glory during the most ecstatic kértana that was ever held by the assembled devotees. Pure and perfect, his transcendental body lay there peacefully retaining its everfresh effulgence, full of spiritual bliss and knowledge. The atmosphere was surcharged with transcendental emotions and ecstasies.

Håiñékeça däsa: While the kértana was going on, there was a mood of sadness and a yearning for a last chance to connect with Çréla Prabhupäda through chanting the holy name.

Friends and Well-Wishers Came Out to Honour and Respect This Great Vaiṣṇava-Ācārya After this, Çréla Prabhupäda’s transcendental body was carried on a palanquin around the temple and then to his vyäsaçana, where he was worshipped throughout the night with kértana and bhajana.

Håiñékeça däsa: Everyone was asked to stay up all night for all night kértana and then, as if out of nowhere, Çréla Akiïcana Kåñëadäsa bäbäjé Mahäräja* appeared and began leading the most heartfelt kértana.

* Please see the appendices of this publication, for more information on Çréla Akiïcana Kåñëadäsa bäbäjé Mahäräja.

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Håiñékeça däsa: When we took Çréla Prabhupäda’s transcendental body to the seven major temples of Våndävana so many friends and well-wishers came out to honour and respect this great personality, this great Vaiñëava äcärya. They were garlanding him, offering their daëòavat respects and touching his transcendental body.

The next day, after a parikramä of Våndävana, Çréla Prabhupäda’s graceful, transcendental form was lowered into an ocean of salt. His transcendental body was covered, never to be seen again. The ceremony was conducted by Çré Çrémad BV Näräyaëa Mahäräja of Mathurä, on the request of Çréla A.C. Bhaktivedanta Swami Prabhupäda.* Håiñékeça däsa: To the best of my recollection there were only approx. seventy Western devotees at the samädhi of Çréla Prabhupäda. There were many, many well-wishers and friends; and some Gauòéya Maöha devotees, but not so many disciples of His Divine Grace from overseas. The leaders only wanted one devotee from each overseas temple to come to Våndävana.

Samādhi When His Divine Grace Oà Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda entered into samädhi, it was observed that his body remained warm, even after some time indicating an absence of rigor mortis. His transcendental body was luminous, and very * “… [Çré Çrémad BV] Näräyaëa Mahäräja first met Çréla A.C. Bhaktivedanta Swami Prabhupäda, ISKCON’s Founder-Acarya, in 1947. He was the officiating priest during Çréla Prabhupäda’s sannyäsa ceremony in 1959. Later in 1977, at the request of Çréla Prabhupäda, [Çré Çrémad BV] Näräyaëa Mahäräja performed his samädhi ceremony in Vrindavan, India…” (source: iskconnews.org/centennial)

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fragrant, indicative of the bodily symptoms of a true mahäbhägavata.*

Meanwhile in Bhubaneswar...

Meanwhile in Bhubaneswar, Çréla Gour Govinda Swami, who had left Våndävana prior to Çréla Prabhupäda’s leaving this world, and Laguòé däsa received a phone call, explaining that Çréla Prabhupäda had left this world.

Laguòé däsa: I was most upset when Çréla Prabhupäda left us. We all went into the room where the telephone was and heard the news that Çréla Prabhupäda had left. It was a great shock for me. Then Gour Govinda Mahäräja said, ‘Lagudi we need not to lament too much. We have to follow Çréla Prabhupäda’s instructions. Go on saìkértana, go and preach, do not be despondent now.’ He encouraged me. I was in mäyä.

I would have left the movement if I had not had Gour Govinda Mahäräja’s association.

When he was asked whether things changed after the disappearance of Çréla Prabhupäda from this world, Çréla Gour Govinda Swami replied, “There was a very noticeable change after Çréla Prabhupäda left this world. Everything was different. The äcärya is like the sun, and when he leaves, the darkness comes. Now this world is in a very dark period, and one must wait for that sun to arise again, wait for the äcärya to come again, and then that dark period will be gone.”

Anasuya devi dasi: Nine months after my initiation from Çréla Prabhupäda, His Holiness Gour Govinda Swami came to inform us around the evening hour about the sad departure * Authors note: This was also observed in the manifest departure, in the bodily symptoms of our beloved Gurudeva Çréla Gour Govinda Swami Mahäräja as he entered his nitya-samädhi on 9 February 1996.

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of Çréla Prabhupäda. Then the next day we went and sat in the meeting. When the meeting took place, presided over by His Holiness Gour Govinda Swami, all of us said to him, ‘Çréla Prabhupäda left all of us. He will not come in the same form.’

Then Gurudeva said, “No, no, no, he will come here; do not worry. He will come in his own form. Don’t worry.”

After the departure of Çréla Prabhupäda from this planet, Çréla Gour Govinda Swami felt more and more responsible for the mission of Çréla Prabhupäda. His routine changed; now the Çrémad-Bhägavatam class became more regular. He would give Bhägavatam class in the morning, and Bhagavad-gétä class in the evening. He was still translating until midnight, sometimes till as late as 1:00 a.m. He would rest very little, and then would rise between 3:00 and 4:00 a.m. or earlier. He would also attend the full morning program. During the day he would also translate for two to three hours. In the night, there was no specific time frame for his translation work, and he would translate for three, four or five hours. He would give Çrémad-Bhägavatam class for one and a half hours, minimum, in a sitting position with a straight back. Many people could not sit for more than fifteen minutes in that position. Çacénandana däsa: Çréla Gurudeva (Gour Govinda Swami) had always such a surrendered mood towards Çréla Prabhupäda, and still does [1991]. After Çréla Prabhupäda left the Bhubaneswar land, I noticed that the spirit of Çréla Gurudeva had doubled. He had become more energetic to continue the work of Çréla Prabhupäda.

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Cry for the Sun In a lecture on Çrémad-Bhägavatam 3.2.7, given in New York, May 1993 Çréla Gour Govinda Swami explains what to do when the äcärya leaves: uddhava uväca kåñëa-dyumaëi nimloce gérëeñv ajagareëa ha kià nu naù kuçalaà brüyäà gata-çréñu gåheñv aham “Çré Uddhava said: My dear Vidura, the sun of the world, Lord Kåñëa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?” Çréla Gour Govinda Swami: A dear devotee of Kåñëa, an äcärya, comes here to give us Kåñëa, kåñëa se tomära, kåñëa dite pära ‘O Vaiñëava Öhäkura, Kåñëa belongs to you because you have bound up Kåñëa in your heart with the rope of love. Only you can give me Kåñëa.’ Äcäryas like my revered spiritual master, Çréla Prabhupäda, come here to give us Kåñëa, to spread Kåñëa consciousness throughout the world.

He did so much good to us! When an äcärya, a dear devotee of Kåñëa disappears, we should cry because this is the most acute pain for us. When the äcärya leaves, a dark period comes, the sun sets and darkness comes. Here Uddhava has said, ‘The Kåñëa sun has set, so darkness is prevailing. We are in darkness. What auspiciousness is there for us?’ Similarly, when such a dear devotee of Kåñëa disappears, there is a dark period, a most inauspicious period. We are in that most inauspicious, most dark period, just groping in the darkness.

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period. What auspiciousness is there? So, we must cry for the effulgent sun to again rise. Let that dark cloud disappear!

We must cry for it. We are just spending the dark night in a motel, but we should not sleep and snore. We should just cry and cry, anxiously waiting for the rising of the effulgent sun.

‘Let the darkness disappear and the effulgent sun rise so that I can carry on my journey to Puruñottama-dhäma! I am just a traveller spending the dark night in this motel.’ This illusory material world is compared to a motel. The illusory energy of the Lord is the darkness, whereas Kåñëa is like the sun, kåñëasurya sama, mäyä haya andhakära. Those who are covered by this illusory energy are in darkness. So, we must pray for that effulgent sun to rise. Do not forget this. This is severe grief for us. We have to cry and then pray for the effulgent sun to rise, then all happiness, all auspiciousness and enlightenment will come and then we will carry on along the road to Puruñottamadhäma, the abode of Lord Jagannätha. Otherwise, where is there any auspiciousness for us if we are bereft of devotion, Kåñëa and his very dear devotee?

Both Ghanshyama Giri* and Damodara Giri**, (cousins of Çréla Gour Govinda Mahäräja), recall, “...After A. C. Bhaktivedanta Swami Çréla Prabhupäda left this world, Gour Govinda Swami he just wanted to build this temple; however, he had no source of income. It was a matter of great urgency for him. Therefore, he would have to walk, going door to door to beg. And because of this his feet were swelling up.

Still, he was following the instructions of his Gurudeva, A. C. Bhaktivedanta Swami Prabhupada and he was going for collection, every day...”*** * Mådaìga (drum) player. From the famous Gadäi-Giri, Oriya Vaiñëava kértanéyas. ** Kértanéya (singer) extraordinaire and harmonium. From the famous Gadäi-Giri, Oriya Vaiñëava kértanéyas.

For more information on the famous Gadäi-Giri, Oriya Vaiñëava kértanéya family of Çréla Gour Govinda Mahäräja please see Volume One of this publication, Part One, Chapters One, Two & Six. ***Interview, 8 November 2002, with Ghanshyama Giri and Damodara Giri.

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In no way, what-so-ever, did Çréla Gour Govinda Mahäräja, after the disappearance of his gurudeva lose his enthusiasm to preach, translate, print, publish and build the temple. He was the driving force behind this new and isolated project that A. C. Bhaktivedanta Swami Prabhupäda wanted completed.

Ghanshyama Giri: At that time, I was doing managerial work in the office of the Kananugo family here in Gadäi-Giri.

Near Gadäi-Giri, the Kananugo family are staying. So, I knew that one piece of land had already been donated to ISKCON. Then, when Çréla Gour Govinda Mahäräja came to the Nayapalli area to develop the land, he said to me, “I know this is not the proper time for you to come to join with me.

However, if you could join here (ISKCON Bhubaneswar land), it would be better but I know you cannot because you are already employed in the Kananugo’s family business.

Anyway, we have got this land and we must build this temple.”

There was a mood of great urgency when he spoke about the proposed temple. It was his gurudeva’s desire! *

* Chaitanya Chandra däsa: The house of the Kananugo family is near Gadäi-Giri Village. Nityananda Kananugo’s son is Bijananda Kananugo. Bijananda Kananugo’s wife is Chabbi Kananugo, and she is the one who donated this land. They hail from Narilo village, adjacent to Gadäi-Giri. Not even half a kilometre from here [Gadäi-Giri Village]. Generally, they stay in Cuttack because they have a residence there, but they have land, property and their business is here. And Ghanshyama Giri was managing this for them. (Interview, 8 November 2002, with Ghanshyama Giri and Damodara Giri. Caitanya Chandra däsa translating.)

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Chapter Sixteen

ISKCON Orissa

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bhinandana däsa had been staying in Bhubaneswar and revealed this insight of His Divine Grace Çréla Gour Govinda Swami:

Abhinandana däsa: I was in Bhubaneswar with Gour Govinda Swami, in those early days, and for a six-month period there I did not see him sleep, he was always serving.

Life Membership and Book Distribution Ambikä devé däsé and Deva-dharma däsa returned to Orissa to assist with raising funds for the proposed temple. Her insights are below: Ambikä devé däsé: In January 1978, Deva-dharma and I moved to Cuttack, Orissa, from Ahmedabad, in order to collect funds for the Bhubaneswar temple. When Devadharma prabhu had formerly lived there in late 1976 and early 1977, he had developed great respect for the humility

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and obvious spiritual advancement of Çréla Gour Govinda Swami. He was eager to return to render service in Orissa.

We chose Cuttack for our base rather than the new capital city of Orissa, Bhubaneswar. Since Cuttack was the original capital of Orissa and many more successful businesses were running there than in the government capital, Bhubaneswar, we judged that collecting funds for the temple would be more productive in Cuttack. We lived in the back room of a pious Gujarati family. We had an altar to worship Lord Jagannätha, Baladeva and Subhadrä-devé.

We kept ourselves busy with collections from selling Çréla Prabhupäda’s books and making Life Members for ISKCON. The austerity of the bus trip to Bhubaneswar meant that we only visited the temple monthly to drop off our collection. The buses of the time were old, rickety and always overcrowded, resulting in two hours of crushed standing in the aisles and being thrown off our feet as they hurtled madly along, attempting to pass or dodge any person, bullock or vehicle in sight.

It Seemed to Be in the Middle of Nowhere Ambikä devé däsé: The location of the land/temple was beside the national highway outside the city of Bhubaneswar.

There were no houses around. It seemed to be in the middle of nowhere. At the time, there were three or four small huts on the land. One of course, was for the Deities, Çré Çré GauraNitäi. There was no grass growing on the block. There was no latrine. The handful of male devotees walked out to the bushes behind the block when nature called. They slept on mats on the mud floors. They lived in utmost simplicity, without any luxuries.

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The Wonderful Personal Example of Gour Govinda Mahārāja Ambikä devé däsé: Fortunately, the devotees who were there had the wonderful personal example of Gour Govinda Mahäräja to energise them. He lived as they did, inspiring them and encouraging them with the teachings of Bhagavadgétä and Çrémad-Bhägavatam. He kept himself busy from early morning till late at night translating Çréla Prabhupäda’s books into the Oriya language. This was his mission, and he utilised every possible moment to further that service.

His influence galvanised the few devotees there to continue serving Çréla Prabhupäda and the Lord with determination and enthusiasm, despite their austerities. Gour Govinda Mahäräja was always warm and welcoming to Deva-dharma prabhu, and treated him with affection. I was somewhat afraid of Mahäräja, since I had been told he did not like Western women. I therefore kept my distance. When Deva-dharma prabhu spoke with Mahäräja, I offered obeisances and left the hut to remain outside, since he neither addressed me nor looked in my direction when I was present in the hut.

Though we had legally married in Ahmedabad in July of 1977, no fire yajïa, had been performed. It was therefore decided we should come to Bhubaneswar temple from Cuttack for our marriage yajïa. This took place in January, 1978.

The Fire Yajña Ambikä devé däsé: The temple president at the time, Bhagavat prabhu, a brahmacäré from the United States, offered to take the role of priest for the ceremony. For this we were grateful. As planned, we

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arrived for our fire yajïa, dressed in our fifty-rupee new wedding säré and dhoté a few days later.

Much to our surprise, we were informed by Tamohära prabhu that Bhagavat prabhu had chosen to run away through the fields the night before, when authorities had come for him, due to his outstaying his visa. He was headed to New Delhi to sort out the matter. Gour Govinda Mahäräja kindly offered to be our priest.

As the ceremony commenced, we realised there would just be the three of us involved, sitting in the sun around the fire, on the baked earth in the middle of the compound.

At times, Tamohära prabhu exited the kitchen hut nearby to witness the progress, but soon returned to his service. He was busy cooking the ‘feast’ of rice, däl and subjé.

There was nothing elaborate about the fire yajïa. It was a simple, quick ceremony. After the wedding feast, we returned to Cuttack and went out collecting for the Bhubaneswar temple.

He Was the Perfect Example Ambikä devé däsé: We remained in Cuttack from January 1978 to August 1979, when we returned to Australia. Over that time, our service for the Bhubaneswar temple did not alter. We made life members and collected funds from books and magazine sales for Çré Çré Gaura-Nitäi.

I feel grateful to have had the opportunity to assist in service in those early days of the Orissan ISKCON temple, and to have been able to assist Çréla Gour Govinda Mahäräja in some tiny way. He demonstrated his love for Çréla Prabhupäda and Çré Çré Gaura-Nitäi through constant service, through his 252

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affectionate dealings with the devotees and by rising above all austerities and challenges at all times. He was the perfect example of uninterrupted and unmotivated devotional service to guru and Kåñëa.

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Chapter Seventeen

The Sādhu Is from the Fourth Dimension

T

his section deals with the apparent illness of Çré Çrémad Gour Govinda Swami in Mäyäpura, late 1978, prior to the annual Gaura-pürëimä festival of 1979, Tuesday 13 March.

This was the second Mäyäpura Festival after the disappearance of His Divine Grace A.C. Bhaktivedanta Swami Çréla Prabhupäda, the Founder-Äcärya of the International Society for Kåñëa Consciousness, from this mortal realm on 14 November 1977. A total of fifteen months had passed.

Some may not know how to deal with this section. In fact, it may well bewilder some. Our humble submission is that you understand that there is more to reality than what can be experienced by the naked eye, blunt material senses and modern high technological gadgetry. This industrialised, technological, hi-tech, stealth, nuclear, Internet-age we live in has no real answers to reality. They can only, and at best explain a small percentage of any type of reality, and that percentage

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pertains to a temporary reality, not an eternal reality. It has become appallingly obvious that our technology has exceeded our humanity.*

A Disastrous By-Product of Science and Technology To Raymond Beneson, January 31, 1946. Einstein Archives 56-505: In one 1946 letter, Albert Einstein (1879-1955) wrote, “I believe that the abominable deterioration of ethical standards stems primarily from the mechanisation and depersonalisation of our lives, a disastrous by-product of science and technology.”

One Should Never Attempt to Understand Inconceivable Subject Matters Through Mundane Logic Life is not a square box, or an oblong or a circle or a tangential line; it does not exist in the nutshell of our mundane intelligence. Real life or consciousness is like a lotus flower opening up more and more and more, and if one is fortunate enough it may extend all the way to the transcendental realm, the fourth dimension. This is a realm we have little or no * Author’s note: As the human race develops more and more technological gadgetry, the more impersonal our dealings with other people become. In short, the more we immerse ourselves in material life, the more bewildering our karmic reactions become, and our relationships with other jévas becomes less and less personal, which are separated by an array of technological gadgets. It is not rocket science; technology goes up, humanity goes down, unless you are using it all in Kåñëa’s service. “Nevertheless, one cannot preach to an ATM”.

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experience of; a realm that is not three dimensional and thus not made up of length, width and breadth.

There is also the maxim: science without religion is blind and religion without science is lame. So, are we blind or are we lame? According to Cäëakya Paëòita, there are four types of blind men: na paçyati ca janmandhah kamandho naiva paçyati mada unmatta na paçyati hy arthi doñam na paçyati (Néti Çästra, civic laws) The four types of blind men are; 1. blind from birth.

2. blind from lust.

3. blind from pride.

4. blind from one’s wealth.

In the words of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda: adhokñaja-vastu çravaëaika vaida “…hearing is the only method by which one can know an entity that is adhokñaja, or beyond material sensory perception…”

The whole Gauòéya-vaiñëava-siddhänta is beyond our limited material sensory perception or adhokñaja, and must be heard from a Bhagavad-bhakta-vaiñëava.

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Therefore, in the Mahäbhärata it is said: acintyäù khalu ye bhävä na täàs tarkeëa yojayet prakåtibhyaù paraà yac ca tad acintyasya lakñaëam “One should never attempt to understand inconceivable subject matters through mundane logic. The characteristic of the inconceivable is that it is beyond material nature.”

(Bhéñma-parva 5.22)

Associating Intimately with Kṛṣṇa In the Çré Caitanya-caritämåta, Madhya-lélä verse 8.226 it is stated: ‘aìghri-padma-sudhä’ya kahe ‘kåñëa-saìgänanda’ vidhi-märge nä päiye vraje kåñëa-candra “The word ‘aìghri-padma-sudhä’ means ‘associating intimately with Kåñëa.’ One can attain such perfection only by spontaneous love of God. One cannot obtain Kåñëa in Goloka Våndävana simply by serving the Lord according to regulative principles [vidhi-märge].”

The Truth of Kṛṣṇa Consciousness kåñëa-tattva, bhakti-tattva, prema-tattva sära bhäva-tattva, rasa-tattva, lélä-tattva ära “Kåñëa consciousness means understanding the truth of Kåñëa, the truth of devotional service, the truth of love

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of Godhead, the truth of emotional ecstasy, the truth of transcendental mellows and the truth of the pastimes of the Lord.”1

Turiyā The Fourth Dimension In their writings, Çréla Kåñëadäsa Kaviräja Goswami, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda and Çréla A. C. Bhaktivedanta Swami Prabhupäda discuss the fourth dimension: “...The Supreme Personality of Godhead is by nature joyful.

His enjoyments, or pastimes, are completely transcendental.

He is in the ‘fourth dimension’ of existence, for although the material world is measured by the limitations of length, breadth and height, the Supreme Lord is completely unlimited in His body, form and existence...”2

e sabhära darçanete äche mäyä-gandha turéya kåñëera nähi mäyära sambandha “Superficially we see that these puruñas have a relationship with mäyä, but above them, in the ‘fourth dimension’, is Lord Kåñëa, who has no contact with the material energy.”3

viräò hiraëya-garbhaç ca käraëaà cety upädhayaù éçasya yat tribhir hénaà turéyaà tat pracakñate “In the material world the Lord is designated as viräö, hiraëyagarbha and käraëa. But beyond these three designations, the Lord is ultimately in the ‘fourth dimension’.”4

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“…The transcendental position surpasses these designations and is therefore called turiyä, the position of the ‘fourth dimension’. This is a quotation from Çrédhara Svämé’s commentary on the Eleventh Canto, Fifteenth Chapter, verse 16, of Çrémad-Bhägavatam...”5 “…Since all the forms of the Supreme Personality of Godhead are spiritually supreme, They are equally controllers of material nature. Standing on the ‘fourth dimension’, They are predominating figures on the transcendental platform...”6 “…This is the position, transcendentally. How [do] we use this word ‘transcendental’, that is explained here, what is transcendental. Turiyä. Turiyä, the ‘fourth dimension’. Here, in this material world, there are three dimensions: length, breadth and height. And [the] spiritual world, beyond that, [which is] not within the measurement of length, breadth and height, that is called turiyä…”7 “…The mind is changeable, but the soul is unchangeable and eternal. The mind’s activities are to enjoy and renounce matter. The soul’s activity is to serve the Supreme Lord. The mind is able to understand things up to the third dimension, but it has no ability to understand things of the ‘fourth dimension’ (transcendental objects). It is impossible to understand the Absolute Truth, the transcendental Personality of Godhead, through either material experience or knowledge…”8 “…The transcendental Absolute Truth, the Supreme Brahman, Kåñëa, is not impersonal, not personal, not possessing form, and not formless like an idol. He is of the ‘fourth dimension’ —beyond the reach of our senses…”9

Therefore, we ask you to please bear in mind that the transcendental realm is captured in the vision only of a very

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few rare souls in this mortal world [tam aham iha golokam iti yaà, vidantas te santaù kñiti-virala-cäräù katipaye; (Çré Brahmasaàhitä, verse 5.56)]. Hence the sädhu is from the fourth dimension, but he takes on a body in this three-dimensional world so that he may attempt to free the deluded conditioned souls (us) from the fortress of mäyä (illusion).

Approach a Sādhu Not to See but to Hear Him There is the example of the meeting between King Rahügaëa and the great sage Jaòa Bharata. Out of ignorance, the King thought that he was the master of Jaòa Bharata, who was actually a self-realised soul. Thus, out of ignorance, the King verbally chastised him. After King Rahügaëa realised his mistake, he begged forgiveness from Jada Bharata: King Rahügaëa said: O brähmaëa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brähmaëa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattätreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us?

Please let me know who you are.

“My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Çiva. I do not care about the punishment of Yamaräja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brähmaëa. I am very much afraid of this.”10

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The King then asked Jaòa Bharata to explain the science of self-realisation to him. The point is that if we are in the association of a great saintly personality then we should take their association by hearing the science of the self from them.

Śruta-īkṣita Pathaḥ

The path of Seeing by Hearing Then there is the example of Çréla Çukadeva Gosvämé himself: katham älakñitaù pauraiù sampräptaù kuru-jäìgalän unmatta-müka-jaòavad vicaran gaja-sähvaye “How was he [Çréla Çukadeva, the son of Vyäsa] recognised by the citizens when he entered the city of Hastinäpura [now Delhi], after wandering in the provinces of Kuru and Jäìgala, appearing like a madman, dumb and retarded?”11 “…Gosvämé Çukadeva, after leaving his paternal home, was roaming like a madman, and therefore it was very difficult for the citizens to recognise him in his exalted position. A sage is not, therefore, recognised by sight, but by hearing.

One should approach a sädhu or great sage not to see but to hear him. If one is not prepared to hear the words of a sädhu, there is no profit...”12

Çréla A.C. Bhaktivedanta Swami Prabhupäda has also said on this subject matter: “...And by hearing you will see....”13 264

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“...One cannot see properly unless one has heard from a superior source...”14 “...Don’t try to see a sädhu by your eyes. You try to see a sädhu by ears...”15

Thus, we can understand that it is not always that simple to see a sädhu, we must hear from the sädhu to see him. Therefore, to see a sädhu we must follow the path of çruta-ékñita pathaù*; the path by which one must see by hearing.

Unless You Hear Your Eyes Cannot Be Opened In a lecture on the Çrémad-Bhägavatam**, Çréla Gour Govinda Swami said: “...if you hear then you can see, çruta-ékñita. First hear then your eyes will be opened and then you will see the tattva-vastu [the Absolute Truth]. Unless you hear, your eyes cannot be opened, you cannot see. This is how illumination comes, from the original Sudarçana. This verse says that when illumination is there, the activity of bhakti begins. Then you can see the Lord and serve Him. Unless you see the Lord, how can you serve the Lord? Who to serve? Where is He? What is that? Groping in the darkness.

Only Those Who Have Tattva-Jñāna Are Serving Kṛṣṇa “...This is tattva-jïäna [knowledge of the principles of the Supreme Personality of Godhead]. The tattva-vicära * çruta-ékñita - seen through the ear; pathaù - the path. ** Çrémad-Bhägavatam 9.5.7, dated 2 November, 1993.

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[the absolute consideration] not apara-vicära [the apparent consideration]; very deep philosophical question is here. Only those who have tattva-jïäna, are serving Kåñëa. They have eyes.

They see Kåñëa and they are engaged in His loving service. But if you have no eyes, you cannot see Kåñëa. So how can you serve Him?

Then You Can See the All-Beautiful Śyāmasundara “...So many nasty material desires are there in the heart. So, the guru by inflicting discipline and imparting tattva-jïäna, the anarthas* are completely gone. When the heart becomes purified, it becomes Våndävana, and in that purified place, Kåñëa appears. Guru can make Kåñëa appear there. The guru has Kåñëa in his heart. From his heart he will make Kåñëa appear in the heart of the çiñya (disciple). This is the guru’s work. This is the work of çré-guru. Without such a guru how can you get it?

So first you have to hear the tattva, that he speaks, advaya-tattva [the Absolute Truth]. By the mercy of guru, you get this tattvajïäna. Then your eyes open and then you will be able to see the all-beautiful Çyämasundara. Not only His form, but all these very beautiful Vraja-léläs, Dvärakä-léläs and Mathurä-léläs. The variety of léläs will all float before your eyes...” * Anarthas: unwanted desires that gravitate to the region of the heart. It is these anarthas that hold us back from attaining the goal of kåñëa-prema. Hence, leaving us stranded in this material world for hundreds of lifetimes. Çréla Saccidänanda Bhaktivinoda Öhäkura, has written in his Çré Hari-nämacintämaëi, Chapter Two: “…In order to overcome nämäbhäsa and obtain the pure name, the jéva [the living entity] must serve the genuine guru with great attention. By doing this the anarthas or impurities in the heart will disappear and the pure name endowed with all spiritual potency, will dance on the devotee’s tongue. At that time, he will not be able to separate himself from the stream of sweet nectar emanating from the holy name; the jéva will chant constantly, mad with the sweetness of the name. In joy, the name will dance, the jéva will dance, and prema [the treasure of love of God] will dance with the the jéva. This will make the whole universe dance, and will force mäyä to flee…”

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Self-Realised Souls Are Very Rare “When you see a Vaiñëava of the highest order who seems to be suffering from material misery, you should know for sure that he is really experiencing the highest ecstasy. Bewildered by sense enjoyment and puffed up with pride in their knowledge, education, birth, wealth, beauty, and so on, ignorant people cannot understand the activities or the position of a Vaiñëava.

A Vaiñëava, by contrast, never considers birth, education, and wealth to be important qualifications, but distributes the Lord’s mercy to everyone, regardless of their social position.”16 “Out of many thousands among men, one may endeavour for perfection, and out of those who achieve perfection, hardly one knows Me [Kåñëa] in truth.”17 “O best of the brähmaëas, Çukadeva Gosvämé, out of many persons who follow religious principles, only a few desire liberation from this material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.”18 “O, great sage, among many millions who are liberated and are perfect in knowledge of liberation, one may be a devotee of Lord Naräyäna or Kåñëa. Such devotees, who are fully peaceful, are extremely rare.” 19 “I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.”20 “...That realm is known as Goloka only to a very few selfrealised souls in this world...”21 267

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The Māyāpura Festival The scene is Mäyäpura, in the year 1979. During the celebration of the advent of Çrémän Gauräìga Mahäprabhu, Çréla Gour Govinda Swami Mahäräja fell ill at the festival. The disease? No one knew what it was. The doctors said that he was not sick, but it appeared that he was. The doctors could not ascertain the problem; they did not know; no one knew.

Laguòé däsa had acted as Çréla Gour Govinda Mahäräja’s servant in total for a period of four months: one month prior to the Mäyäpura Festival of 1979; two months in Mäyäpura and one month when they returned to Bhubaneswar. He had personally witnessed the different symptoms that developed in the body of Çréla Gour Govinda Mahäräja. Thus, by far, Laguòé däsa had the most association of Çréla Gour Govinda Mahäräja during this period and his testimony is invaluable.

Laguòé däsa: I am very much indebted to Gour Govinda Mahäräja. I know that I was offensive to him somehow or other when he was sick, but he did not take offence. I had the chance to be with him for all that time. He stayed in Mäyäpura for two months because he could not be moved very much.

When he was better, we put him into the bus and took him to Bhubaneswar. When we arrived at the Bhubaneswar land, we saw that nearly everyone had left.

Devadharma däsa was also in Orissa at that time, serving the mission of Çréla Prabhupäda in Cuttack, which is twentysix kilometres from Bhubaneswar.

Deva-dharma däsa: I was living in Cuttack, where we collected funds and tried to make life members on behalf of the Bhubaneswar temple. We had some small success and 268

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it was a great privilege to meet so many nice, humble Oriya Vaiñëavas.

We Thought that He Was in Samādhi Even though Devadharma däsa was not too far away from Çréla Gour Govinda Mahäräja, he still did not know how sick

he had been until he arrived at the Mäyäpura Festival and saw his condition.

Deva-dharma däsa: His health was very bad and of course, he never believed in taking medicine. He would say that the mahä-mantra is the only medicine, and when other devotees would get sick or something would happen, he would say, ‘Chant Hare Kåñëa! This is the only medicine!’

When Gour Govinda Swami came to the Mäyäpura Festival, he had not been eating; he had been fasting and his health had worsened until he actually became delirious. Generally, when people become delirious, they just speak nonsense. It is as if they just go a little bit crazy. But Gour Govinda Mahäräja was simply chanting, ‘Nitäi Gaura Hari-bol! Nitäi Gaura Hari-bol!’

We would try talking to him, but he would not respond. He would just look at us and say, ‘Nitäi Gaura Hari-bol! Nitäi Gaura Hari-bol!’ This was certainly an indication of his being fixed in Kåñëa consciousness.

When we experience such bad health ourselves, we find it almost impossible to mentally recite the mahä-mantra, not to speak of reciting it out loud. It is very, very hard to chant when you are in such a weakened, half conscious state, but Gour Govinda Mahäräja was still very Kåñëa conscious. So, because we could not communicate with him, we could not get any response from him about taking some medicine or some prasäda. We tried to get him to take some mahä-prasäda (spiritual food), some caraëämåta (holy water), but he would not take anything. But he was still very Kåñëa conscious.

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that brought about that state of consciousness were not ordinary. Technically speaking he was just delirious, but from the spiritual point of view, it seemed to us that he was in a samädhi like state. At the time, however, we could not figure out what was really wrong with him.

Previously, when he was in good health, Çréla Gour Govinda Mahäräja would walk twenty miles straight, and when he was sick, he would just fast. The devotees would ask him, “Are you sick?” and he would reply, “No, I am fasting.”

Prior to this Mäyäpura Festival, one disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, Çré Çrémad Bhakti Dayita Madhava Mahäräja, left this world.

The Disappearance day of Śrī Śrīmad Bhakti Dayita Madhava Mahārāja On Tuesday, 27 February 1979, the disappearance day of Çréla Jagannätha däsa Bäbäjé Mahäräja and Çréla Rasikänanda Prabhu; a godbrother of Çréla A. C. Bhaktivedanta Swami Prabhupäda, Çré Çrémad Bhakti Dayita Mädhava Gosvämé Mahäräja left this world at 9:00 a.m. in Calcutta. Two days later, on Thursday, 1 March, 1979,* a festival of separation was held in his honour at the Çré Caitanya Gauòéya Maöha in Mäyäpura.

Many sannyäsés from ISKCON had been invited to Çré Çrémad Bhakti Dayita Mädhava Gosvämé Mahäräja’s disappearance festival and had assembled at his maöha, which was nearby to the ISKCON temple in Mäyäpura. Among those sannyäsés was Çréla Gour Govinda Swami. All devotees and sannyäsés were engaged in a massive ecstatic kértana, when suddenly, at the peak of it, Çréla Gour Govinda Mahäräja fell to the ground * Author’s note: This would equate to 16 March, 2021 and 5 March, 2022. This day should be observed by, at least, all disciples of Çréla Gour Govinda Mahäräja. And the book Mäyäpura 1979 read and discussed.

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and began to moan, rolling around in the dust. No one could ascertain the problem. When his situation did not seem to change, two sannyäsés carried Çréla Gour Govinda Mahäräja back to the ISKCON temple grounds and said, “He should go only to Läguòé‚ not to anyone else.” Everyone thought that he had a tropical fever, but no one knew what kind, so they felt it best that he be with Läguòi däsa Brahmacäré.

Many Devotees Tried to Wake Him up Laguòé däsa: In kértan, Gour Govinda Swami fell on the ground and was unconscious and two swamis, Guru-kåpä and Trivikrama, brought him to my room and then told me to look after him. I did not know what was going on. I thought, he is just a little bit-too much in ecstasy, and that he would calm down the next day. But that did not happen. During the next few hours Bhägavat däsa came, who tried to wake him up, to get him out of that unconscious state but it did not work. Then Kåñëa däsa Bäbäji came and then another swami from Mäyäpura come to wake him up and to talk to Gour Govinda. He did not feel anything and they asked him many questions. Many devotees tried to wake him up but were not able to do so. Some thought that he might be attacked by a ghost or something like that.22

Two Sannyāsīs Were Holding Gour Govinda Mahārāja Laguòé däsa: I was invited to the ceremony for Çréla Prabhupäda’s godbrother, His Holiness Madhava Mahäräja, but I did not go. I was in my room when there was a knock at the door and two sannyäsés were there holding Gour Govinda Mahäräja. They said to me that I should look after him, and I thought that it would only be for a few days. I thought that

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it would be temporary because he had never been sick in his whole life. He had never had any real illness.

Çréla Gour Govinda Mahäräja was taken to Laguòé’s room, and the devotees there immediately procured the services of many doctors and kaviräjas*, yet none were successful, none could bring about any improvement of his condition. Everyone was very concerned for Çré Çrémad Gour Govinda Mahäräja’s health and were asking the assistance of anyone they could find whom they thought would be able to help.

Some of the devotees, in their concern, began to wonder if he was ghostly haunted (possessed by a ghost), hence they sent a devotee to Navadvépa to bring an exorcist. The exorcist came, and examined him and said, “No, no, this is not a ghost.

This is definitely not a ghost.”

He Is Now in Samādhi Laguòé däsa: Many thought that he had become mad, or that his mind had changed, or it was just some kind of sickness. But there was a kaviräja, Ayurvedic doctor, who did not feel as though that he was sick because he did not have the symptoms of a material disease, like ordinary people do.

They brought him back here and then the last doctor said that I should not force him to eat or drink, just leave him. He will gradually improve and come out of that trance. This kaviräja said, “…he is now in samädhi,** in his spiritual consciousness.

He has no recollection of his body…”23

* Äyurvedic doctors. ** Samädhi: total absorption and trance of the mind and senses in consciousness of the Supreme Godhead and service to Him. Meditation on the Lord without interruptions of any kind.

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He was Totally Unaware of His Body Laguòé däsa: I would massage him. I had had some experience with naturopaths before; so, I tried to give him some treatments, but he did not eat, nor did he drink. I would turn him around sit him down. No. He was totally unaware of his body. It did not matter what you did: pinch him, stretch him, push him, yell at him, or scream at him, he was not aware of any sound or of any language of any kind. He just kept his eyes open. I could not believe it.24

I Had Never Read Anything Like this in Any Book Laguòé däsa: Then I read in the Çré Caitanya-caritämåta, that Lord Caitanya had this also. He had the same symptoms.

However, Lord Caitanya was like this in the night or for a few hours, but Gour Govinda was like this for two months. It was very, very rare. I had never read anything like this in any book.25

Śrīla Akiñcana Kṛṣṇa Dāsa Bābājī Mahārāja Arrives Finally, again out of nowhere, Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja,* the dear Godbrother of Çréla A. C. Bhaktivedanta Swami Prabhupäda, appeared and came to see to Çréla Gour Govinda Maharaja’s condition. Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja was considered by Çréla A. C. Bhaktivedanta Swami Prabhupäda to be akiïcana and a paramahaàsa. He was thus the perfect person to verify once and for all what was the problem. He took a cotton thread and * Please see Appendices for his transcendental, amazing, glories.

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placed it under the nose of Çréla Gour Govinda Swami. He then looked up, smiled and said, “Bhava, bhava.” Indicating that this was ecstatic symptoms and not some material malady.

That is a Symptom of Bhāva Laguòé däsa: Kåñëa Däsa Bäbäjé Mahäräja, he took a thread and held it before Gour Govinda Swami’s nose. He thought if he is dead, there is no breathing, however he was breathing then he said, “No, No that’s bhava! That is a symptom of bhäva. 26 Devadharma däsa: So, then we asked Akiïcana Kåñëa Däsa Bäbäjé Mahäräja, Çréla Prabhupäda’s Godbrother, to come and see Gour Govinda Mahäräja. He came and very casually said, “Oh, this is kåñëa-prema.”

In the Çré Bhakti-rasämåta-sindhu it is written: samyaì-masåëita-svänto mamatvätiçayäìkitaù bhävaù sa eva sändrätmä budhaiù premä nigadyate “When that bhäva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much condensed and intensified, it is called prema [love of Godhead] by learned scholars.”27

Lord Caitanya Exhibits Ecstatic Symptoms From Çré Caitanya-caritämåta Madhya-lélä

The ecstatic symptoms of a devotee and of Lord Caitanya, Who was acting as a devotee, are described in the Çré Caitanya274

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Lord Çré Caitanya Mahäprabhu, overwhelmed with love of Godhead, fainted to the floor.

caritämåta, Madhya-lélä. Särvabhauma Bhaööäcärya also took a fine cotton swab and put it before the Lord’s nostrils. When he saw the cotton move very slightly, he became hopeful. jagannätha äliìgite calilä dhäïä mandire paòilä preme äviñöa haïä “Lord Çré Caitanya Mahäprabhu went swiftly to embrace Lord Jagannätha, but when He entered the temple, He was so overwhelmed with love of Godhead that He fainted to the floor.”28 prabhura saundarya ära premera vikära dekhi’ särvabhauma hailä vismita apära “Särvabhauma Bhaööäcärya was very surprised to see the personal beauty of Lord Caitanya Mahäprabhu, as well as the 275

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transcendental transformations wrought on His body due to love of Godhead.”29 çiñya paòichä-dvärä prabhu nila vahäïä ghare äni’ pavitra sthäne räkhila çoyäïä “While Lord Caitanya Mahäprabhu was unconscious, Särvabhauma Bhaööäcärya, with the help of the watchman and some disciples, carried Him to his home and laid Him down in a very sanctified room.”30 çväsa-praçväsa nähi udara-spandana dekhiyä cintita haila bhaööäcäryera mana “Examining the body of Çré Caitanya Mahäprabhu, Särvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing His condition, the Bhaööäcärya became very anxious.”31 sükñma tulä äni’ näsä-agrete dharila éñat calaye tulä dekhi’ dhairya haila “The Bhaööäcärya then took a fine cotton swab and put it before the Lord’s nostrils. When he saw the cotton move very slightly, he became hopeful.”32 vasi’ bhaööäcärya mane karena vicära ei kåñëa-mahäpremera sättvika vikära “Sitting beside Çré Caitanya Mahäprabhu, he thought, “This is a transcendental ecstatic transformation brought about by love of Kåñëa.”33 ‘süddépta sättvika’ ei näma ye ‘pralaya’ nitya-siddha bhakte se ‘süddépta bhäva’ haya

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“Upon seeing the sign of süddépta-sättvika,* Särvabhauma Bhaööäcärya could immediately understand the transcendental ecstatic transformation in the body of Lord Caitanya Mahäprabhu. Such a sign takes place only in the bodies of eternally liberated devotees.”34 ei mata dine dine, svarüpa-rämänanda-sane, nija-bhäva karena vidita bähye viña-jvälä haya, bhitare änanda-maya, kåñëa-premära adbhuta carita “In this way, Lord Caitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarüpa and Rämänanda Räya. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Kåñëa.” ei premä-äsvädana, tapta-ikñu-carvaëa, mukha jvale, nä yäya tyajana sei premä yäìra mane, tära vikrama sei jäne, viñämåte ekatra milana

* “...The word süddépta-sättvika is explained as follows by Çréla Bhaktisiddhänta Sarasvaté Öhäkura: The Bhakti-rasämåta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhümäyitä and jvalitä. The dhümäyitä (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalitä (lighted). When four or five symptoms are exhibited, the (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddépta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the süddépta (intensely inflamed) stage...” (Çré Caitanya-caritämåta, Madhya-lélä 6.12 purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

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“If one tastes such love of Godhead, he can compare it to hot sugarcane. When one chews hot sugarcane, his mouth burns, yet he cannot give it up. Similarly, if one has but a little love of Godhead, he can perceive its powerful effects. It can only be compared to poison and nectar mixed together.”35

In Çrémad-Bhägavatam Prahläda Mahäräja has stated: naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad arthaù mahéyasäà päda-rajo-‘bhiñekaà niñkiïcanänäà na våëéta yävat “One cannot become the Lord’s pure devotee without taking the dust of a great devotee on his head (päda-rajo‘bhiñekam). A pure devotee is niñkiïcana; he has no material desire to enjoy the material world. One has to take shelter of such a pure devotee in order to attain his qualities. The pure devotee is always free from the clutches of mäyä and her influence.”36

Śrīla Prabhupāda liked the Bābājī Laguòé däsa: Then Akiïcana Kåñëa Däsa Bäbäjé Mahäräja, Çréla Prabhupäda’s godbrother, came and started speaking in Bengali to Gour Govinda Mahäräja and to another sannyäsé who was also present. This other sannyäsé was interested to find out from Gour Govinda Mahäräja what Çréla Prabhupäda had said as to who would be the next äcärya of ISKCON. He was interested to know who Çréla Prabhupäda’s successor would be. He wanted to find out through the Bäbäjé, because he was a very special personality. He knew that Çréla Prabhupäda liked the Bäbäjé because he was a mahäbhägavata, a paramahaàsa, so he wanted the Bäbäjé to ask

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Gour Govinda Mahäräja if he knew what Kåñëa wanted with ISKCON now that Çréla Prabhupäda had left.

He is in Kṛṣṇa’s Pastimes Laguòé däsa: When Akiïcana Kåñëa Däsa Bäbäjé Mahäräja said that Gour Govinda Mahäräja was not sick, this sannyäsé said, ‘Ask him now! Ask him now! Ask him who will be the next leader of ISKCON.’* The sannyäsé felt that Gour Govinda Mahäräja knew who would be in charge. When the Bäbäjé asked, “Who will now replace Çréla Prabhupäda?”, Gour Govinda Mahäräja replied, “No one!” Then Akiïcana Kåñëa Däsa Bäbäjé Mahäräja said that Gour Govinda Mahäräja was saying that we should all go away. He was developing his internal relationship; therefore, he did not like to hear all these questions. Gour Govinda Mahäräja said, ‘Why are you bothering me? I am serving Kåñëa. Leave me alone!’ Gour Govinda Mahäräja wanted to know why we were all bothering his service to Kåñëa. Then Kåñëa Däsa Bäbäjé turned to the devotees in the room and said, “We should not disturb him.”

Then added, “Let us leave him; he is not sick, he has entered into his rasa with Kåñëa. Do not bother him; he is maturing his relationship with Kåñëa. ‘He is in the spiritual world; he is in Kåñëa’s pastimes.’ Then the Bäbäjé left us.

From what I can understand, the bäbäjé was very encouraged that Çréla Prabhupäda had one disciple like this, a mahä-bhägavata. I was there in the room when he [Kåñëa Däsa Bäbäjé] paid his obeisances to Gour Govinda Mahäräja and said, ‘He is a mahä-bhägavata,** do not disturb him.’ *Please bear in mind this was, at the time, a somewhat strange question to ask, as the eleven ‘so called’ äcäryas of ISKCON had already been picked, some 14/15 months back. So, why ask who is the next äcärya of ISKCON? ** Author’s note: The term mahä-bhägavata definition is, a pure devotee of the Supreme Lord in the highest stage of devotional life; Uttama-adhikäré a first-class devotee who is expert in Vedic literature and has full faith in the Supreme Lord; he can deliver the whole world; The Sanskrit term Bhägavata refers to a devotee of Bhagavän Çré Kåñëa. A mahä-bhagavata is a great or first-class Vaiñëava devotee.

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Laguòé däsa: We are in human consciousness but not in spiritual consciousness. So, Gour Govinda Swami was in spiritual consciousness. Sometimes he would wake and wanted to walk outside but did not realise that there was a wall or a window in the way. So, I had to stop him. And during that time, he was also not speaking normal language. 37

“Please Forgive my Offences, I Have Offended You so Much.”

Even while he was so incapacitated, Çréla Gour Govinda Swami was extremely humble. He would apparently come to a little external consciousness and say that he had offended a certain devotee. Then he would ask for that devotee to be brought into the room. When the devotee entered, Gour Govinda Mahäräja would fall flat on the floor, offering prostrated obeisances. He would then touch the devotee’s feet and say, “Please forgive my offences; I have offended you so much.” And, the devotee, would say, “Mahäräja, how could you offend me? You are so saintly; you have not done anything to offend me, Mahäräja.”

Then after some time, he would again say, “I have offended this devotee; please bring him here,” and again the devotee would be brought in and Çréla Gour Govinda Mahäräja would offer prostrated obeisances, saying, “Please forgive me for all my offences.” Çréla Gour Govinda Mahäräja would show great humility, all day long paying obeisances, flat on the ground. In the long building where his room was situated, if a devotee passed by, not even entering the room, and he would see him, he would immediately offer full daëòavats (obeisances) to him, whether it was a senior devotee or a junior devotee. Some would step on his hands accidentally, because they did not expect him to do that.

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Also, it is written: ‘sarvottama’ äpanäke ‘héna’ kari mäne “Although a pure devotee’s standard is above all, he still considers himself to be in the lowest stage of life.” (Çré Caitanya-caritämåta, Madhya-lélä 23.26) Devadharma däsa: Yes, he was acting very humbly. He even did it to me; he paid his obeisances to me and said that he had offended me, which was extremely humble of Gour Govinda Mahäräja.

After a couple of days, he started to calm down a little.

But even as he was becoming a little more normal, he would not talk very much. We really could not obtain much information out of him. I mean, none of the devotees who had been present, nor anyone else, no one thought that there was anything wrong with his behaviour. Well, I guess, it was very good that Akiïcana Kåñëa Däsa Bäbäjé Mahäräja was living there, somewhere around Mäyäpura, and he was able to confirm that it was kåñëa-prema, ecstatic symptoms, and that it was not material madness.

In his Çré Bhakti-rasämåta-sindhu Çréla Rüpa Goswämé has quoted: vägbhiù stuvanto manasä smarantas tanvä namanto ‘py aniçaà na tåptäù bhaktäù çravan-netra-jaläù samagram äyur harer eva samarpayanti “With their words, they offer prayers to the Lord. With their minds, they always remember the Lord. With their bodies, they offer obeisances to the Lord. Despite all these activities, they are still not satisfied. This is the nature of pure 281

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devotees. Shedding tears from their eyes, they dedicate their whole lives to the Lord’s service.”38 Laguòé däsa: We called other doctors, but we were advised not to give medicine if he did not want to take it. “Do not force him,” they said, “and if he does not want to eat, then do not force him.” He neither ate nor drank; he was in kåñëaprema. This is what the bäbäjé [Akiïcana Kåñëa Däsa Bäbäjé Mahäräja] had told us. The bäbäjé believed that he was a mahä-bhägavata*.

The Ayurvedic Doctor, Mystic and Psychic Then, for the welfare of Çréla Gour Govinda Mahäräja, the devotees took him to a kaviräja whose name was Näräyaëa Rämänuja däsa (he was also a mystic and psychic), who was from the Çré-sampradäya. The kaviräja observed Çréla Gour Govinda Mahäräja and said, “He is maturing his perfection, then he will be able to drop down to the madhyama-adhikäré platform; he will mature this prema-bhakti.” The kaviräja said, “In four years, he will either disappear, because he has matured his relationship with Kåñëa, or Kåñëa will allow him to stay and preach. It is up to Kåñëa. These are the symptoms before entering prema-bhakti, perfection, and one cannot come back if he is too far gone.” * Author’s note: For more information on this subject please see the book titled In the Association of Pure Devotees, chapters 11, 12, 15 & 16, or the booklet; The Äcärya, the Brähmaëa and the Çilpé. * Author’s note (i): Also, in his recollections of Çré Çrémad Gour Govinda Swami, His Holiness Bhakti Caru Swami has said, “...During the 1979 Gaura-pürëimä Festival in Mäyäpura, Mahäräja became ill. He was seemingly delirious and showed irrational behaviour. As we were all trying to surmise the situation, Çréla Kåñëa däsa Bäbäjé Mahäräja, Çréla Prabhupäda’s intimate Godbrother confidentially revealed to us that Gour Govinda Mahäräja was actually experiencing spiritual ecstasy [bhäva and prema]...” (Quoted from the Recollections of Çré Çrémad Gour Govinda Swami

by HH Bhakti Caru Swami. Änanda-saàväda newsletter Number 26, by Janeshwar däsa U.K.)

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The devotees asked the kaviräja, “Çréla Prabhupäda was matured, he could play at madhyama-adhikäré; but if one is not matured, how can he play it both ways?” The kaviräja said to them, “If he does not disappear, if Kåñëa does not take him, then he will become a rare personality, a great preacher, an äcärya! Everyone will see.”

This Is a Very High Vaiṣṇava Kratu däsa: When I heard after a while about his ecstasies and that his servant was taking him to the psychologist, to the doctor, to the therapist, and finally they went to Çré Çrémad B.R. Çrédhara Mahäräja, they said, “...Maybe he is haunted by a ghost, or maybe he is sick and needs a psychiatrist...” and Çré Çrémad B. R. Çrédhara Mahäräja told them very sweetly, “...such ecstasy, such bhava, you have never seen in your life.

Leave him alone. He is okay. He is okay... This is a very high Vaiñëava, very high Vaiñëava...” *39

The Sādhu Is from the Fourth Dimension Part Two

Laguòé däsa took the opportunity to learn from his association with Çré Çrémad Gour Govinda Mahäräja at that time, and later on said, “I could realise at least that I am not the body. I could realise that there were two persons in the body of Gour Govinda Mahäräja. One person was inside, and a different activity was going on. I perceived, one person was inside and one was the body; they were different, two kinds of activity were going on. I could at least understand that I was not the body. I could not see this in the books of Çréla Prabhupäda. I did not have the full idea that I was not the * Author’s note: This information I have verified with other followers of Çré Çrémad B. R. Çrédhara Mahäräja, and it was common knowledge in their saìga that Çré Çrémad Gour Govinda Swami went into ecstasy in Mäyäpura in 1979.

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body; however, after experiencing Gour Govinda Mahäräja’s symptoms, ecstasies, I was placed into the situation that I could really believe it. That we are not the body, we are a spiritual soul, and we can enjoy spiritual rasa* with Kåñëa without depending on the body. I came to realise this while observing him in this so-called ‘sick period’ of his life. I was able to realise that the soul is aloof from the body; because he was aloof, he was not dependent on any external thing; for living, for anything. I perceived he did not depend on food, not on anything.” Çréla Gour Govinda Mahäräja was not eating very much, not drinking, not sleeping, for this whole period. If he did anything at all, it was very little. These were not normal conditions of life. Sometimes, in a whole day, he would only have one cup of water, maybe, and sometimes not. Laguòé däsa would give him water and he would knock it over. Laguòé däsa said that in Çréla Gour Govinda Mahäräja, he could perceive two persons, both in ecstasy: the person who, on the outside, looked very different, and the person who, internally, was relishing profound nectar.

He was taken to many other doctors and they all said the same thing, “He is not sick.” Then he was taken on the Mäyäpura temple bus to a physician who administered herbs to him. On the way to the doctor, one devotee told everyone on the bus to chant their gäyatré-mantra for ghosts, and they all * Rasa: the relationship between the Lord and the living entities. There are five principal varieties, neutral relationship (santa-rasa), relationship as servant (däsya-rasa), as friend (sakhya-rasa), parent (vätsalya-rasa) and conjugal lover (mädhurya-rasa). “...There are five chief mellows — çänta, däsya, sakhya, vätsalya, mädhurya, Mahäprabhu discouraged çänta. In Mahäprabhu’s line there is no çänta.

Mahäprabhu said cari bhäva bhakti. He told, däsya, sakhya, vätsalya, mädhurya...” (Çré Caitanya-caritämåta, Ädi-lélä 13.33-39, 16 July, 1995 Manor, UK. Lecture by Çréla Gour Govinda Swami)

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broke their sacred threads. Only Laguòé däsa did not chant his gäyatré and did not break his sacred brähmaëa thread. Laguòé däsa said, “I just chanted Hare Kåñëa. I knew that his maturity would be shown by his preaching Kåñëa consciousness. They thought they should chant their gäyatré to scare ghosts off because they thought Gour Govinda Mahäräja was being attacked by ghosts.”

The name of this doctor was Ratnagarbha Mahäräja. When they arrived at his practice, the kaviräja administered herbs, placing them on Çré Çrémad Gour Govinda Mahäräja’s neck.

On the basis of this diagnosis, he said, “No he is not sick.”

But he also said, “There is too much spiritual potency here for him. Take him out of the dhäma. Get him out of Mäyäpura, the internal relationship is too strong. Do not go to either Våndävana or Mäyäpura; no big kértanas; and do not go to the Yamunä or the Ganges.”

He was then taken back to the Mäyäpura temple and back to the room. He was still the same. One of the managers from the Mäyäpura temple came to see what was going on and Laguòé däsa explained the situation to him and he [the manager] said, “Just keep him locked up in the room.”

Laguòé däsa: So, I looked after him, but it was not easy; we had him locked in the room and he was trying to break out – kicking, ripping up things. He was kicking the door; he wanted to get out. We tied him with a dhoté – his legs and hands. He was so strong; he would stand up and fall down. It was unbelievable; it would scare me. We had two rooms, one was a bedroom and the other was a bathroom. I would carry him to and from the toilet; he had gone from his normal body weight to half his normal body weight; he was very easy to carry around. His legs were like arms, but he was so strong.

I could not hold him down. Previously, he would walk up to twenty miles a day to preach door to door. He never took a taxi or rickshaw, he walked everywhere; this was the first time he had been sick.

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evaà-vrataù sva-priya-näma-kértyä jätänurägo druta-citta uccaiù hasaty atho roditi rauti gäyaty unmäda-van nåtyati loka-bähyaù “By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.”40

Çré Caitanya Mahäprabhu Himself said: dhairya dharite näri, hailäma unmatta häsi, kändi, näci, gäi, yaiche mada-matta “While chanting the holy name of the Lord in pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman.”41

Çré Caitanya Mahäprabhu’s spiritual master replied: kåñëa-näma-mahä-mantrera ei ta ‘svabhäva yei jape, tära kåñëe upajaye bhäva “It is the nature of the Hare Kåñëa mahä-mantra that anyone who chants it immediately develops his loving ecstasy for Kåñëa.”42

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His Whole Body Transformed At one stage Çréla Gour Govinda Mahäräja could not hear and was unable to remember all the languages that he knew; he spoke many languages, including Oriya (Odiya), Hindi, Sanskrit, Bengali and English. His whole body transformed; sometimes he was perspiring, sometimes shivering; his whole body changed colour, from white to blue, to red colour, to pink.

In an interview conducted in 2016 in Mäyäpura Laguòé prabhu was asked, Harinämänanda däsa: Can you explain the external symptoms that he had like changing skin colour?

Laguòé däsa: Yes. He was shivering, shivering and then getting a red body, then blue and he was screaming. Then he became stunned for half an hour, and then he manifested the symptoms of all of those eight bhävas, through the day and night. He could not get out. It is like a nightmare. Then I prayed to Kåñëa. I just wanted to release him so he could chant his rounds, and read to him. I begged, I cried, to get him to disappear or to come back to normal consciousness.

Eventually he came back. Kåñëa got him back.

I believe it personally. If I was not with him, he would have left at that time. He would not have come back. No one would have known about him, not any disciple and maybe not even ISKCON, I believe. Maybe none of us.43

In this regards Çréla Bhaktivinoda Öhäkura has written: bhäväkära gatä prétiù sambandhe vartate ‘malä

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añöa-rüpä kriyäsärä jévänäm adhikärataù “In the Lord’s association, the ecstatic love of the pure living entities manifests according to their qualification and relationship in eight different emotions. All those emotions are symptoms of love. They are known as pulaka (standing of hairs on end), açru (weeping), kampa (trembling), sveda (perspiring), vaivarëya (fading away of colour), stambha (being stunned), svara-bheda (choking), and pralaya (devastation). These symptoms manifest in a pure form in pure living entities, but they are materially contaminated in conditioned living entities.”44

In the Çré Caitanya-caritämåta it is written: yäìra citte kåñëa-premä karaye udaya täìra väkya, kriyä, mudrä vijïeha nä bujhaya “Even the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead.” (Çré Caitanya-caritämåta, Madhya-lélä 23.39)

The Pure Devotee Within the ISKCON Movement Caitanya Chandra däsa (now B.V. Paramärthé Swami): I was actively participating in the English ISKCON zone from 1977. I was a full-time saìkértana devotee. I had my own saìkértana party. It was a very positive and expansive time for the movement. We, aspiring devotees at the time, were satisfied with our participation there. The management ostensibly was doing a good job, however, in hindsight, so many of us there were never informed of the presence of His Divine Grace Çréla Gour Govinda Mahäräja, in our 288

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movement, and of the Mäyäpura 1979 event. Therefore, we may understand that we were deliberately not informed of the greatest chance to benefit from the real movement of Çré Caitanya Mahäprabhu, by the association of a çuddhavaiñëava-sädhu. It is not unreasonable to assume that a level of collusion amongst management existed and did so up to the time of the disappearance of His Divine Grace [9 Feb. 1996], in order to suppress and cover the glorious appearance of the pure devotee within the ISKCON movement.

As it is explained in the Çré Caitanya-caritämåta, Lord Caitanya Mahäprabhu’s body also changed colour: deha-känti gaura-varëa dekhiye aruëa kabhu känti dekhi yena mallikä-puñpa-sama “Everyone saw the complexion of His body change from white to pink, so that His lustre resembled that of the mallikä flower.”45

prabhura aìge dekhe añöa-sättvika vikära äçcarya sättvika dekhi’ hailä camatkära “All eight kinds of transcendental transformations were visible in the Lord’s body. All the devotees were struck with wonder to see such a sight.”46 “The eight ecstatic symptoms are the state of being stunned, perspiration, standing of the bodily hairs on end, faltering of the voice, trembling, fading of the body’s colour, tears and devastation.”47

Bhägavat däsa (now B.V. Bhägavat Mahäräja), said with regards to this event, “…I looked at Gour Govinda Swami’s body, it went dark and then it went light, and then dark again…”

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In the Nectar of Devotion, it is written: “Sometimes, due to great aggrievement caused by the dealings of Kåñëa, the body changes colour. The gopés therefore addressed the Lord thus: ‘Dear Kåñëa, due to separation from You, all of the denizens of Våndävana have changed their colour. And because of this change of colour even the great sage Närada was thinking of Våndävana as a white island in the ocean of milk.’”48

Çréla Prabhupäda explains: …If the colour change takes place due to excessive jubilation, the hue turns red. Because such a change of colour is so rare, Çréla Rüpa Gosvämé does not further discuss this point…”49

bhaktià harau bhagavati pravahann ajasram änanda-bäñpa-kalayä muhur ardyamänaù viklidyamäna-hådayaù pulakäcitäìgo nätmänam asmarad asäv iti mukta-liìgaù “Because of his transcendental bliss, incessant tears flowed from his eyes, his heart melted, and there was shivering and standing of the hairs all over his body. Thus transformed, in a trance of devotional service, Dhruva Mahäräja completely forgot his bodily existence, and thus he immediately became liberated from material bondage.”50 “...Due to constant engagement in devotional service – hearing, chanting, remembering, worshipping the Deity, etc., as prescribed in nine varieties–there are different symptoms which appear in the body of a devotee. These eight bodily transformations, which indicate that a devotee is already liberated within himself, are called añöa-sättvika-vikära [Cc.

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Antya 14.99]. When a devotee completely forgets his bodily existence, he should be understood to be liberated. He is no longer encaged in the body...”51

The Most Amazing Thing Occurred väg gadgadä dravate yasya cittaà rudaty abhékñëaà hasati kvacic ca vilajja udgäyati nåtyate ca mad-bhakti-yukto bhuvanaà punäti “A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances - a devotee thus fixed in loving service to Me purifies the entire universe.”52

Laguòé däsa was observing the whole transformation of Çréla Gour Govinda Mahäräja. At one stage Gour Govinda Mahäräja thought that there was a swing in the room, just like, for swinging the deities. Laguòé däsa could not understand what he was doing and he would just sit in the room chanting japa while Gour Govinda Mahäräja was sometimes laughing, sometimes crying, and sometimes rolling on the ground. bhaktäù çravan-netra-jaläù samagram äyur harer eva samarpayanti “…This is the nature of pure devotees. Shedding tears from their eyes, they dedicate their whole lives to the Lord’s service….” (Hari-bhakti-sudhodaya, quoted in the Çré Bhakti-rasämåta-sindhu 1.3.29)

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Then the most amazing thing occurred. In Laguòé Prabhu’s own words, “... He changed body, like a woman, from the top to the bottom, whole transformation, his body looked like a woman’s, with a säré on …” In front of Lagudé däsa there was no longer a male form but a female form wearing a säré; this happened instantaneously from male to female.* In an interview conducted in 2016 in Mäyäpura Laguòé prabhu was asked: Harinämänanda däsa: This situation that happened with Çréla Gour Govinda Swami, do you think that it could happen to other devotees. Other devotees who are practicing Kåñëa consciousness. Do you think that they could also experience bhäva?

Laguòé däsa: Yeah! Yeah, they can, they can even now. If they listen to the voice of Gour Govinda Swami. Gour Govinda voice is very transcendental voice. He was completely in Kåñëa mood, in Lord Caitanya mood, he was in rädhä-bhäva.

He spoke it and uttered it. He had a higher rasa with Kåñëa.

Very high, not just neutrality, not just friendship, not just this.

No, he had gopé-bhäva. He had gopé-bhäva consciousness.53 Harinämänanda däsa: When I did the original interview with Laguòé prabhu, he said to me that he had been there in Mäyäpura for five years and not one person had asked him anything about this Mäyäpura 1979 event.**

* Author’s note: Please see Appendix Seven for more information on this topic. ** Author’s note: Please bear in mind that we had produced a small publication about this event. It was called Mäyäpura 1979. 5,000 copies had been printed at the BBT in Mäyäpura and Laguòé prabhu had been instrumental in distributing many of them. However, until now not one person has addressed this matter.

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Without the Help of the Gopīs One Cannot Enter into these Pastimes In his Çré Caitanya-caritämåta Çréla Kåñëadäsa Kaviräja Gosvämé describes the talks between Çré Caitanya Mahäprabhu and Çré Rämänanda Räya (rämänanda-saàväda): rädhä-kåñëera lélä ei ati güòhatara däsya-vätsalyädi-bhäve nä haya gocara “The pastimes of Rädhä and Kåñëa are very confidential.

They cannot be understood through the mellows of servitude, fraternity or parental affection.” (Madhya-lélä, 8.201)

Çré Caitanya Mahäprabhu and Çré Rämänanda Räya

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sabe eka sakhé-gaëera ihäì adhikära sakhé haite haya ei lélära vistära “Actually, only the gopés have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.” (Madhya-lélä, 8.202)

The gopés in the service of Çré Çré Rädhä-Kåñëa in Våndävana.

sakhé vinä ei lélä puñöa nähi haya sakhé lélä vistäriyä, sakhé äsvädaya

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“Without the gopés, these pastimes between Rädhä and Kåñëa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.” (Madhya-lélä, 8.203)

sakhé vinä ei léläya anyera nähi gati sakhé-bhäve ye täìre kare anugati rädhä-kåñëa-kuïjasevä-sädhya sei päya sei sädhya päite ära nähika upäya “Without the help of the gopés, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopés, following in their footsteps, can engage in the service of Çré Çré Rädhä-Kåñëa in the bushes of Våndävana. Only then can one understand the conjugal love between Rädhä and Kåñëa. There is no other procedure for understanding.”

(Madhya-lélä, 204-5)*

While all this was happening, one brahmacäri** felt the need to explain to the GBC, who after all were the managing body for the International Society for Krishna Consciousness, what was happening in the room with Çréla Gour Govinda Swami.

However since they were too busy with the management of the movement, especially as it was about one and a half years since the departure of Çréla Prabhupäda, they could unfortunately not spare the time to witness Çréla Gour Govinda Swamis condition.

However, it seemed that a mahä-bhägavata was manifesting on the ISKCON property. And as Çréla Akiïcana-Niñkiïcana Kåñëadäsa Bäbäjé Mahäräja had said, “…Gour Govinda Swami * Author’s note: Please read the whole of Chapter Eight of the Çré Caitanyacaritämåta, Madhya-lélä, the rämänanda-saàväda, as it is a very important chapter. ** Author’s comment: This brahmacäri wishes his name be withheld.

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is in kåñëa-lélä and he is a mahä-bhägavata. These are the symptoms of prema and bhäva …” Afterall, was it not in their best interest to witness this rare phenomenon?

The Cashiers Office As described in Part One of this volume; Çréla Gour Govinda Swami’s great, great, great ancestor Çré Gopal Giri was working as the poddar, cashier, in the Jagannätha Temple in Puré and was directly responsible to the king. However, he gave up his position to worship the Deities of Çré Gopäla Jéu and Çrématé Rädhäräëé. Paradoxically the room that is currently the cashiers office in the long building in Mäyäpura, the world headquarters, the centre of the International Society of Krishna Consciousness is the very room where Laguòé Prabhu and Çréla Gour Govinda Swami were staying, when this whole experience happened to take place.*

What Is This?

Gradually Çréla Gour Govinda Swami came to a little awareness. Pointing to his bead bag, he asked Laguòé däsa, “What is this?”. Laguòé däsa responded, “It is a bead bag.” As he was slowly recovering, Laguòé däsa had to explain to him that he has a body, a hand, a foot. He would ask, ‘What is it?’

And when Laguòé däsa explained it to him: “This is a hand, your hand; this is a foot, your foot; this is your body.” He thought Laguòé däsa was crazy. Poking at Laguòé däsa’s hand he said. ‘What is it?’ Then poking at his own body, ‘What is * Author’s comment: The room where the great sage, the great Vaiñëava; the great mahäjana Çréla Gour Govinda Swami went into samädhi and exhibited the symptoms of bhäva and prema is now the cashier’s office. This room should really be kept as a holy shrine, a tértha commemorating this very great event. The mahä-bhägavata was manifesting in the ISKCON branch of Mahäprabhu’s mission, after the disappearance of Çréla A. C. Bhaktivedanta Swami Prabhupäda.

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this?’ Laguòé däsa said, “This is a material body.” With that answer, Çréla Gour Govinda Swami cried out and fell down to the ground. Laguòé däsa said, “That was because he was still in a material body. It was painful for me to see how he acted, as if he was coming from a dream.” Then after some time Laguòé däsa began reading to him from the Çré Caitanya-caritämåta, only the Bengali verses and the English translations.

In the Çré Bhakti-rasämåta-sindhu it is stated: atha siddhäù avijïätäkhila-kleçäù sadä kåñëäçrita-kriyäù siddhäù syuù santata-premasaukhyäsväda-paräyaëä “One who is completely free from all types of misery and is always immersed in activities related to Çré Kåñëa, continuously tasting the happiness of prema, is a perfected devotee.” (2.1.280)

The Greatest Boon of Śrīla Prabhupāda’s Mercy Laguòé däsa felt that this was the greatest boon of Çréla Prabhupäda’s mercy for him, to associate with Çréla Gour Govinda Mahäräja at this time, for the period of these four months. Though all these events were happening to Çréla Gour Govinda Mahäräja, Laguòé däsa believed he did not know anything about it at all, and when he came back to external consciousness, he asked Laguòé däsa, “How long have I been sleeping?” Laguòé däsa answered him, “Four months, four months lost.” However, Çréla Gour Govinda Mahäräja thought that he had just been asleep for a few minutes. Çréla Gour Govinda Mahäräja’s outward appearance had changed; he 297

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looked like a different person. After all that had happened in Mäyäpura, he finally arrived back in Bhubaneswar and all the new bhaktas came and looked at him. They became scared of his appearance and then they all left. In Laguòé däsa prabhu’s own words, “They were all scared; they all ran away.” Çréla Gour Govinda Mahäräja would not speak to anyone. Laguòé däsa would just say, “He is sick, he is sick!” When guests came to see him, Laguòé däsa would again say, “He is sick” and just close the door. But he was not sick. Throughout that whole period, he gave no lectures and had practically no dealings with anyone except Laguòé däsa and intermittently with the few devotees from the Bhubaneswar temple land who came to Mäyäpura.

It took one month, after the initial three months, for him to come back to external consciousness. He came back slowly, slowly. He did not say anything to anyone; he would just sit and look at himself quietly.

Then when Laguòé däsa was in the room with him, devotees and other people would look through the crack in the door, and he would be laughing, laughing to himself, as if he were hiding something.

A Genuine Seer of the Truth Tamohara däsa: Mahäräja [Çré Çrémad Gour Govinda Swami] was definitely the diamond under the haystack. We who lived with him and the devotees of the Bengal and Orissa temples knew of his advanced status. Others in ISKCON thought him just some simple country Vaiñëava gentleman but did not know his name even. When we went to Mäyäpura for Gaura-pürëimä, they did not even schedule him to give a single class! So, I sat in the room with him and chanted a lot, mostly not going to the classes either.

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Gour Govinda Swami was actually qualified to take disciples from all over the world. He was qualified spiritually to lead us after Çréla Prabhupäda had left. He was the most advanced and realised of all the devotees of ISKCON, to our best knowledge, but he was neglected by them at the time.

His Mood was Completely Different After these Four Months Laguòé däsa: I could not forget his forgetfulness of the body. But later on, I studied Çré Caitanya-caritämåta – The Pastimes of Lord Caitanya – and I could have some idea. It is possible to forget the body.

When he was better, he changed his attitude to others and he began to laugh. Previously, he had never spoken English much, and his classes were different. He would never talk to anyone in English, very little. No big preaching to Westerners, only in Oriya.* He did not chastise anyone before as he did now in class [1990 first Australian tour].

Previously he was not worried about external things, dualities, petty things as we are, ‘This is good and this is bad.”

His mood was completely different after these four months.

The kaviräja said, “He will go back to Godhead or he will stay and deliver others, and in the future, he will be recognised; wait and see.”

“Many cannot hear about the soul, and even after hearing about it many cannot understand it, because it is hard to find a guru who is a genuine seer of the truth.** Such a qualified * Author’s comment: In an interview in 1997 with Tomahara däsa who was in Bhubaneswar in the very early days (1977-1980) with Çréla Gour Govinda Swami he commented, “...Gour Govinda Swami would not preach to Westerners, only to the Oriyas. He did not feel himself fit to preach to the Westerners, as they had done so much service to push on Çréla Prabhupäda’s and Çré Caitanya Mahäprabhu’s mission that he felt very insignificant and would not preach to them or give class to them...” ** Sad-guru: the bonafide spiritual master, very rare.

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guru is a great soul and is very rare. Only those who follow his teachings can realise the truth and become expert in the science of God. Such disciples are also very rare.”*54

As related in the beginning of this publication, Volume One, Part One, when our beloved Gurudeva Çréla Gour Govinda Swami Mahäräja was a small child, the famous astrologer/ mystic Nityananda Khadiratna came to Gadäi-Giri from Dhenkanal and was consulted about him. He said: “...This boy is full of devotion ... ... Kåñëa (God) Himself has sent this child from His own abode - nitya dhäma - to this material world for preaching His message and to deliver the fallen conditioned souls.”

Many astrologers were consulted about our beloved Gurudeva Çréla Gour Govinda Mahäräja’s condition. One said he was Brhaspati, the spiritual master of the demigods in his last life; another said that he was Çréla Bhaktivinoda Öhäkura** come again. The astrologers said that he would stay on the planet for up to ninety years. Another astrologer said that he had free will; he may leave at any time he wants. Çréla Gurudeva, however, would just laugh when he heard these things. (And as we have seen at the beginning of the book, his grandfather had the ability to leave his body at will, which he did, as did many of his great ancestors; only great souls can do this). One thing is for certain: our beloved Gurudeva Çréla Gour Govinda Swami was a very special personality, a great personality. He was not a rank-and-file aspirant on the path of devotion. * Sat-çiñya: the bonafide disciple, also extremely rare. ** Author’s comment: When we first published this information on the Çré Vyäsapüjä of our beloved Gurudeva 1999, one ISKCON guru, sannyäsé, GBC was quoted as saying, “…Why is he saying & printing this, ‘…Çréla Bhaktivinoda Öhäkura come again…’, it does not fit in with our ISKCON guru-varga…” [?]

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Please Forgive Me Laguòé prabhu’s final comment on the whole experience was this: “...I cannot remember everything. I thought to make a little book about this, but the notes that I kept of what happened were stolen and destroyed. I beg all devotees and readers who read this to forgive me; I have no intention to hoard anything.

Just what I can remember, what I have seen that is what I have spoken. Please forgive me if I offend any devotees, or godbrothers, or Gauòéya Maöha, or anyone else, I have no intention to do so. Hare Kåñëa...”*

Always Embraced by Kṛṣṇa Laguòé prabhu had wanted to compile a small book on this topic and what had happened with Çréla Gour Govinda Swami, however a few senior ISKCON sannyäsés confiscated his notes and destroyed them. Why anyone would do that is beyond comprehension! It defies all reason. However, envy is everywhere in this material world. In the words of Çréla Bhaktivinoda Öhäkura, “...envy [mätsarya] is the competitor of divine love [prema]...” None-the-less, Laguòé prabhu told everyone he met about this great event! This ‘Mäyäpura 1979’ event is not the norm; it is not an ordinary occurrence. Çréla Gour Govinda Swami Mahäräja Mahäçaya is no ordinary aspiring devotee, no ordinary aspiring Vaiñëava, no ordinary aspiring svämé, he is not someone who is aspiring to be guru; he is kåñëäliìgita-vigraha – always embraced by Kåñëa.”

However, Çréla Gour Govinda Swami Mahäräja Mahäçaya never * Laguòé prabhu did say on 17 February 2020 at New Govardhana Farm, Australia, “...there never has been nor will there ever be a devotee like Gour Govinda Mahäräja in this world...” His affection and respect for Çréla Gour Gour Govinda Mahäräja is very, very great.

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promoted himself or spoke highly of himself. In fact, it is said, “...Although a Vaiñëava may be very advanced spiritually, he keeps himself externally humble and submissive...”55

End Note Laguòé däsa had acted as our beloved Gurudeva Çréla Gour Govinda Mahäräja’s servant for approximately four months and had personally witnessed many extraordinary symptoms in the body of Çréla Gurudeva.

I conducted an interview with Laguòé Prabhu in the ISKCON North Sydney temple, on the first Australian tour of our beloved Gurudeva Çréla Gour Govinda Mahäräja [October–November 1990] present were Çréla Gour Govinda Swami Mahäräja, Caitanya Chandra däsa, and Parameçvara däsa [who was recording and photographing] and my lowly self. At the end of this interview Caitanya Chandra däsa said in total amazement, “I have never heard anything like this.” I asked our beloved Gurudeva if he would like to comment and he just looked at me and said, “What I’ll say?”

At the beginning of the interview, Çréla Gurudeva chanted jaya çré-kåñëa-caitanya prabhu-nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda pulled down a counter bead on his beads and was to begin chanting quietly to himself while Laguòé prabhu was interviewed. However, Çréla Gurudeva did not get the chance to chant at all. As the interview began, and after hearing the introductory information he became, as if stunned, and remained like this throughout the whole interview.

There were five of us at this interview with Laguòé prabhu, held behind closed doors. The temple president and the general temple devotees were doing their normal services. As we have 302

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read throughout this book, our beloved Gurudeva Çréla Gour Govinda Mahäräja was no ordinary rank-and-file devotee, but the whole temple, bar a few, were totally oblivious to him and treated him like any other guest. They were totally unaware of Çréla Gurudeva’s glories – his divine birth, divine family lineage and divine pastimes.

It is noteworthy that every time we conducted an interview with Laguòé prabhu he provided the same information; the story did not change. And he had been trying to spread the glories of Çréla Gour Govinda Swami from the very moment he arrived back in Australia, in March 1981. However, everyone thought that he was mad. No one took heed.

We, as conditioned souls, do not really understand these symptoms, they can only be understood by another çuddhavaiñëava-bhakta. Conditioned souls can only read about these symptoms in books and wonder what they actually mean.

And, to associate with such a çuddha-vaiñëava-bhakta is most advantageous for one’s fledgling spiritual life. In the words of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda: ‘kanaka-käminé,’ ‘pratiñöhä-bäghiné,’ chäòiyäche järe, sei to’ vaiñëava sei ‘anäsakta,’ sei ‘çuddha-bhakta,’ saàsär tathä päy paräbhava “One is truly a Vaiñëava who has given up the habit of falling victim to the ferocious tigress of wealth, beauty, and fame. Such a soul is factually detached from material life, and is known as a pure devotee. Someone with this consciousness of detachment has thereby become victorious over the mundane world of birth and death.” (Duñöa-Mana, verse 11)

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Concluding Remarks [It is rumoured in certain circles that one ‘cannot be called His Divine Grace’, ‘cannot be called Äcärya,’ and ‘cannot be called Çréla’ in ISKCON.] So, Çréla Gour Govinda Swami ‘cannot be called His Divine Grace’, ‘cannot be called Äcärya,’ and ‘cannot be called Çréla.’ Really? And when did these symptoms happen in your life? Or to anyone else you know? This volume in two parts, especially this chapter, if you have not already figured it out, is the Self-Effulgent Äcärya of ISKCON manifesting, in succession after Çréla A. C. Bhaktivedanta Swami Prabhupäda.

Thus, maintaining the Gauòéya Vaiñëava-sampradäya-praëälé for ISKCON.

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CHAPTER EIGHTEEN

There Is Symmetry Between the Early Lives of All Pure Devotees of the Lord

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There Is Symmetry Between the Early Lives of All Pure Devotees of the Lord In the Çrémad-Bhägavatam it is written: sa vai bhägavato räjä päëòaveyo mahä-rathaù bäla-kréòanakaiù kréòan kåñëa-kréòäà ya ädade “Mahäräja Parékñit, the grandson of the Päëòavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kåñëa by imitating the worship of the family Deity.”1

Worship of the Deities “...Mahäräja Parékñit was more than that because he had been a great devotee of the Lord since his previous birth, and as such he took his birth in an imperial family of the Kurus, and especially that of the Päëòavas. So, from the very beginning of his childhood he had the chance to know intimately the devotional service of Lord Kåñëa in his own family. The Päëòavas, all being devotees of the Lord, certainly venerated

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family Deities in the royal palace for worship. Children who appear in such families fortunately, generally imitate such worship of the Deities, even in the way of childhood play...”2

We have seen in Part One of this Volume that Çréla Gour Govinda Swami from the very beginning of his childhood had the chance to know intimately devotional service to Lord Kåñëa, as it was performed within his own family, and he was trained in worship of the family deities from a very, very young age. He was very sincere and very serious; and as Çréla A. C. Bhaktivedanta Swami Prabhupäda had commented, “He is a devotee from his birth.”

Birth in a Vaiṣṇava Family “...By the grace of Lord Çré Kåñëa, we had the chance of being born in a Vaiñëava family, and in our childhood, we imitated the worship of Lord Kåñëa by imitating our father.

Our father encouraged us in all respects to observe all functions such as the Ratha-yäträ and Dola-yäträ ceremonies, and he used to spend money liberally for distributing prasäda to us children and our friends. Our spiritual master, who also took his birth in a Vaiñëava family, got all inspirations from his great Vaiñëava father, Öhäkura Bhaktivinoda. That is the way of all lucky Vaiñëava families...”3

Çréla Gour Govinda Swami was born in a great Vaiñëava family and performed kértana and took part in many festivals in honour of the Supreme Lord from very early in life; and throughout his whole life. His great grandfather, his grandfather, his father and uncles all were great devotees.

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C h a p t e r 1 8 T h e S y m m e t ry B e t w e e n P u r e D e v o t e e s As he said in his own words, “...my first childhood memories are the songs of Çréla Narottama-däsa Thäkura sung by my uncles who were great kértanéyas...”

And, many of his family members left this world on auspicious days, (they generally leave this world on the agniutsava day which is the appearance day of Çréla Narottama däsa Thäkura) with a mighty kértana going-on and they also picked their own time to leave this world. This is not a normal occurrence.

Great Devotion from His Very Childhood “...The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord. According to Jéva Gosvämé, Mahäräja Parékñit must have heard about the childhood pastimes of Lord Kåñëa at Våndävana, for he used to imitate the pastimes with his young playmates. According to Çrédhara Svämé, Mahäräja Parékñit used to imitate the worship of the family Deity by elderly members. Çréla Viçvanätha Cakravarté also confirms the viewpoint of Jéva Gosvämé. So, accepting either of them, Mahäräja Parékñit was naturally inclined to Lord Kåñëa from his very childhood. He might have imitated either of the above-mentioned activities, and all of them establish his great devotion from his very childhood, a symptom of a mahä-bhägavata. Such mahä-bhägavatas are called nitya-siddhas, or souls liberated from birth...” 4

The Çrémad-Bhägavatam makes the following statement about Çré Uddhava: yaù païca-häyano mäträ prätar-äçäya yäcitaù

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tan naicchad racayan yasya saparyäà bäla-lélayä “He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kåñëa that when he was called by his mother for morning breakfast, he did not wish to have it.” 5 “…From his very birth, Uddhava was a natural devotee of Lord Kåñëa, or a nitya-siddha, a liberated soul. From natural instinct he used to serve Lord Kåñëa, even in his childhood.

He used to play with dolls in the form of Kåñëa, he would serve the dolls by dressing, feeding and worshipping them, and thus he was constantly absorbed in the play of transcendental realisation. These are the signs of an eternally liberated soul.

An eternally liberated soul is a devotee of the Lord who never forgets Him…” 6

In the Çrémad-Bhägavatam it is stated: satäm ayaà sära-bhåtäà nisargo yad-artha-väëé-çruti-cetasäm api prati-kñaëaà navya-vad acyutasya yat striyä viöänäm iva sädhu värtä “The nature of the crest jewels of devotees [paramahaàsas], who are capable of extracting the essence of everything, is that they have dedicated their words, their sense of hearing and their hearts to Çré Kåñëa. They experience topics about Him to be ever fresh, just as a lusty man always relishes talks about women.” 7

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In the Confidence of a Pure Devotee “…Thus, one who is actually in the confidence of a pure devotee like Närada or Çukadeva Gosvämé and thus is empowered by one’s spiritual master, as Närada was by Brahmäji, can not only deliver himself from the clutches of mäyä, or illusion, but can deliver the whole world by his pure and empowered devotional strength…”8

A True Representative of the Lord “...A true representative of the Lord like Närada, Çukadeva Gosvämé, Lord Caitanya, the Six Gosvämés and later Çréla Bhaktivinoda Öhäkura and Çrémad Bhaktisiddhänta Sarasvaté Öhäkura, etc. can deliver all people by their empowered devotional service…”9

Çréla Gour Govinda Swami was naturally inclined to Lord Kåñëa from his very childhood. There were many that could see that Çréla Gour Govinda Swami was a mahä-bhägavata, and that he had great devotion from his earliest childhood. There is great symmetry between his life and the lives of many great Vaiñëava Saints and Äcäryas. As can be seen from this Volume One, in two parts. And, I reiterate: Çréla A. C. Bhaktivedanta Swami Prabhupäda said of our beloved Çréla Gurudeva, “Kåñëa has sent him.” “He is a devotee from his birth.” “He is an ideal Vaiñëava.” Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja said of Çréla Gour Govinda Swami, “…He is a mahä-bhägavata…” “…He is in the spiritual world; he is in Kåñëa’s pastimes…”

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Çré Näräyaëa Rämänuja däsa (a kaviräja, who was also a mystic and psychic), said of Çréla Gour Govinda Swami, “…

He will become a rare personality, a great preacher, an äcärya!

Everyone will see…” Çré Çrémad B. R. Çrédhara Mahäräja said of Çréla Gour Govinda Swami, “...such ecstasy, such bhava, you have never seen in your life…” “…This is very high Vaiñëava, very high Vaiñëava…” Çréla Gour Govinda Swami worshipped and meditated on the Deities of Çré Çré Rädhä-Gopäla Jéu from a very, very young age, and throughout his whole life. What more can be said?

Oà tat sat!

Jaya Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré Çrémad Çréla Gour Govinda Swami Mahäräja ké jaya! Çréla Äcärya Öhäkura Gour Govinda Swami Mahäräja ké jaya!

Paramahaàsa Öhäkura Vaiñëava Öhäkura Çréla Gour Govinda Swami Mahäräja ké jaya!

This ends Volume One, in two parts of The Divine Life of Çréla Gour Govinda Swami Mahäräja Mahäçaya, the Kåñëäliìgita-vigraha Äcärya.

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A p p e n d i x O n e

Śrīla Akiñcana-Niṣkiñcana

Kṛṣṇa Dāsa Bābājī Mahārāja The exalted Godbrother of Çréla AC Bhaktivedanta Swami Prabhupada A brief excerpt of his later years from an article compiled by Bhaktisiddhänta däsa [Våndävana].

Ç

réla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja was a great devotee [mahä-bhägavata] of Lord Krsna. If anyone would pay daëòavats to him and say, “Please give me your mercy,” he would say, “No, you please give me your mercy. I need it more,” He never had a diary, only a small kértana book in which he would write notes. The last page in this diary, which was located near his bed, said, “chanting the holy name is true nectar. The holy name is like honey.” The last entry was, “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.”

When the devotees asked questions to Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja, his only answer was, “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.”. Our own Çréla Prabhupäda gave Çréla 315

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Kåñëa Däsa Bäbäjé Mahäräja the label of niñkiïcana - having no material attachments and paramahaàsa a swan-like pure devotee.

The Intimate Relation between Bābājī Mahārāja and Śrīla Prabhupāda Bäbäjé Mahäräja came to visit Çréla Prabhupäda just days before he left his body, and there was such an intimate exchange that what they were thinking about could only be understood by the giggles and laughter that Kåñëadäsa Bäbäjé Mahäräja would break into. He would chant for a while and then talk with Çréla Prabhupäda and then he would laugh loudly. Everyone else in the room was very sombre and silent, and there was Bäbäjé Mahäräja giving Çréla Prabhupäda a smile.

When he and Çréla Prabhupäda communicated, it was an inconceivable, intimate relationship. The last time he visited Çréla Prabhupäda, he came outside and spoke to Bhavatarini, Çréla Prabhupäda’s sister.

She paid her obeisances to him and he started giggling and laughing. He told her to get up and told her it was not nice for her. She, in tears, also appreciated his presence; there was a nice warm exchange between Çréla Prabhupäda’s sister and Kåñëadäsa Bäbäjé Mahäräja that could not be understood by anyone else.

His nature was very internal, inward. He was not extraverted.

He never really revealed his mind or heart to anyone; only through kértana. He was always doing kértana, all day and all night and often on his own, only for Kåñëa. He would not show anything, except that he would go to different places in Vraja 316

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Dhama and do kértana, tears would roll down his cheeks. That is the maximum that he actually showed of himself. Other than that, he was not very demonstrative. Kåñëa Däsa Bäbäjé Mahäräja had a high degree in Bengali and spoke perfect English, but even so, he did not use English very much. Çréla Bhakti-Promode Puri Mahäräja once spent one night in Varñäëä in a small bhajana-kuöira along with Çréla Kåñëa Däsa Bäbäjé Mahäräja, Çréla Puré Mahäräja said that he had to stay up the whole night because there were so many mosquitoes, and he could not sleep because the mosquitoes were biting him constantly. He would look across and he could see that Kåñëa Däsa Bäbäjé Mahäräja was also sitting up, but this was not unusual because he knew that Kåñëa Däsa Bäbäjé Mahäräja would stay up all night and chant. But what he did notice was that he was sitting completely placid and chanting. Therefore, Çréla Puré Mahäräja came to the conclusion that, either the mosquitoes just did not go to him, or he did not feel them biting. Either way, it seemed something quite remarkable to him.

The Mahā-mantra Is Coming from His Heart!

At one point, when Kåñëa Däsa Bäbäjé Mahäräja was in the hospital in Våndävana, the doctor placed the stethoscope to Kåñëadäsa Bäbäjé Mahäräja’s heart and a look of amazement came over his face. He called other doctors over to hear the response of the heart action. The other doctors listened and looked around the room, and finally still another doctor put his ear to the stethoscope and said, “This is the holy name being chanted! The mahä-mantra is coming from his heart!”

They all looked around the room to see if a record or tape recorder was playing, but it was coming straight from his heart. Who can say this is not a rare soul?

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Çréla Kåñëa Däsa Bäbäjé Mahäräja had been very ill in Våndävana for some time when he decided that he should go to Nandagoan to spend his last days. He asked some ISKCON devotees to arrange some transport to take him there, and several devotees went to take darçana before he left. We took with us a murti of Çréla Bhaktisiddhänta Sarasvaté Öhäkura and a siàhäsana, which we had produced at the Kåñëa Balaräma temple. When we put the siàhäsana down, he could not see because there was so little light in his room. He asked, “Is this your Prabhupäda?” And we said, “No, this is Çréla Bhaktisiddhänta.”

We asked if it was all right to take the deity to Nandagoan and he said, “Yes, it will decorate Nandagoan.” Then he began to chant Çré Kåñëa Caitanya and he chanted it almost like singing. He chanted with his eyes rolling and rocking back and forth. He went on and on.

He must have chanted Çré Kåñëa Caitanya for ten to fifteen minutes; then he began to chant the prayers which are in the songbook, the prayers to the paramparä. Then he said, “Harer näma harer näma harer näma iva kevalam.”* Then he chanted, tåëäd api sunécena, basically, he was installing the deity right there on the spot and he had all of us chanting with him in unison. Every once in a while, he would stop and chant a few verses from the Çré Caitanya-caritämåta. He chanted different bhajanas (hymns) which were full of Kåñëa’s names. When we * Full verse: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä ‘In this Age of Kali there is no other means, no other means, no other means for self-realisation than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.’ (Båhan-näradéya Puräëa, 38.123)

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asked him if there were any instructions, he could give us, he just laughed and said that his only instruction was to chant Hare Kåñëa. “That is all there is.”

He gave us his blessings by saying, “The mercy of Nandagoan is on you.” He had a devotee from the Gauòéya Maöha come and take the mürti all over the entire äçrama and show everyone until all had had darçana and then they took him up to the altar with the mürti. Sometimes he was chanting Çré Caitanya-caritämåta and sometimes he would chant Hare Kåñëa. We all realised how little taste we had for the holy name while we were just sitting there, struggling to chant.

Everyone was thinking how to make spiritual advancement while he was chanting in an almost melodic way. He was giving us his mercy. When he found out that the person who had brought the mürti to him was Bhaktisiddhänta däsa, he just thought that was the most cosmic joke he had ever heard.

Every time he looked at the deity he would say, “Hareeee Kåñëa”. He would look at us as he chanted and nod his head in a different way. Then he would ask us for our blessings so that he could go to Nandagoan.

When you associate with someone like Kåñëa Däsa Bäbäjé Mahäräja you feel like giving up all your material attachments and becoming a sincere devotee. That darçan made us think that he was standing on one side of an ocean and we were standing on another side and he was waving to us, encouraging us. He was giving us so much encouragement. He was always laughing and chanting the holy name. That was Kåñëa Däsa Bäbäjé Mahäräja.

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The place where he chose to spend his last year on this planet is a place called Pävana-sarovara,* at the foot of Nandagoan.

The room from which he left the world was Çréla Sanätana Gosvämé’s bhajana-kuöira. Nandagoan is the place where King Nanda brought his community of cowherd men after their exodus from Gokula, being fearful of Kaàsa’s merciless wrath upon their children. The hill upon which the village’s main Nanda Bäbä temple is situated afforded the entire community protection, as Kaàsa could not enter the area, owing to the effects of a curse. It is located thirty-five miles from Mathura.

Pävana-sarovara is noted as a place of Rädhä-Kåñëa pastimes, and the bhajana-kuöér of Çréla Sanätana Gosvämé is on the bank of this sarovara. It is said that he spent time writing there. Çréla Rüpa Gosvämé also spent time near there.

This was the Kåñëa Däsa Bäbäjé Mahäräja whom Çréla Prabhupäda had said was niñkiïcana and a paramahaàsa.

It was this Kåñëa Däsa Bäbäjé Mahäräja who had said that Çréla Gour Govinda Swami Mahäräja was a mahä-bhägavata devotee, was experiencing bhäva and prema and had “entered into the spiritual world” – after which he paid his obeisances to Çréla Gour Govinda Swami Mahäräja.

* Pävana-sarovara is described in the Mathurä-mähätmya: pävane sarasi snätvä kåñëaà nandéçvare girau dåñövä nandaà yaçodäà ca sarväbhéñöam aväpnuyät “One who bathes in Pävana Lake by Nandéçvara Hill will see Kåñëa there along with Nanda and Yaçodä and will fufill all his desires.”

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Completely Aloof from

Everything Material

By Jayantakrid däsa (now B. V. Çuddhadvaiti Svämé)

I

only met Çréla Akincana Kåñëa Däsa Bäbäjé Mahäräja briefly. The first time I saw him was when I was a brahmacäré in Mäyäpura in 1975 [Gaura-pürëimä that year was 27 March], during the inauguration festival of the Candrodaya Mandira. Devotees had come from all over the world. For many, it was their first visit to India. It was my second. I remember coming back to the ISKCON compound after bathing in the Gaìgä with a few devotees, when I saw this sädhu on the road near the gate, coming from the direction of the Yoga-péöha.

He was white clad but not in the way we usually saw. He wore a very short, knee-length kind of langhi, with an uttaréya (upper cloth) like a sannyäsé. What caught my attention was that he was singing Hare Kåñëa and laughing with an amazing kind of ‘blissed-out’ smile on his face. Also, he was not really walking per se, but kind of floating, seemingly effortlessly. It was like he was dancing, but it could be described as almost like flying, and he was laughing, laughing and singing at the same

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time. I was quite puzzled and did not know what to think. Was he a mad fellow? At the same time, there was something quite special about him and I felt attracted. Looking at him more closely, it seemed that he was from another dimension. It was impossible to guess how old he was: his body seemed ancient, but his face had the luminosity of a child. Upon watching him more closely, it seemed that he was deeply absorbed in the chanting. I wondered, “Was this what is meant by ‘tasting the nectar of the holy names’?”

Just then, as I was absorbed in my thoughts, a senior devotee approached him with folded hands, half bowing, and spoke some words like, “Bäbäjé Mahäräja ki jayo!” The sädhu simply laughed and continued to sing. Then that devotee offered obeisances to him. I followed suite, then quietly asked him who that sädhu was. He responded in an intense, convinced voice, “Oh! He is a paramahaàsa! He is Çréla Prabhupäda’s dear Godbrother Kåsëa Däsa Bäbäjé Mahäräja. Prabhupäda said he’s niñkiïcana, completely aloof from everything material.” I asked, “You mean he is another pure devotee?” “Yes prabhu, I’m telling you” he said. I felt pretty bad to have thought that he was possibly mad. I gave myself solace by thinking that I was right in that it could only be a kind of transcendental madness...

I had just arrived in Mäyäpura a few days ago from Calcutta, in a bus full of devotees. A short brahmacäré from the USA was there, who had grown up partly in Bengal as his father was working in the American embassy in Calcutta, and he had sung beautiful Bengali bhajanas. Then, just after unloading the bus and getting settled in the Long Building, we did a kértana for hours along the road as we waited for Çréla Prabhupäda’s arrival. We danced enthusiastically, in spite of the hot sun. Viñëujana Mahäräja had led the kértana for a long 322

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time, then Dinanath, an American devotee, led it. Their special way of singing in those days still rings in my ears. When Çréla Prabhupäda finally arrived, a blissful riot took place around his car!

I found Mäyäpura so amazing, and now even more so, thinking that there was not only “our” pure devotee, Çréla Prabhupäda, but that there existed other pure devotees as well, and one was right there in front of me. I regretted not having any money on me to give him a donation, as I was coming back from bathing in the Ganga. I ran to the room I was sharing with other brahmacärés to get something, but by the time I returned to the gate, he had disappeared.

I saw him again while on one of the parikramäs led by Acyutänanda Swami that took us across the Ganges to Navadvépa. We visited many temples and Gauòéya Maöhas, including Çré Caitanya Sarasvata Maöha.

On the way back, in front of the Çré Caitanya Maöha, I spotted Çréla Bäbäjé Mahäräja again. His whole face was smiling, including his eyes. That smile seemed to be his trademark, along with his laughter. He was walking, jumping, waving his hands in the air to us, dancing and singing, along with our kértana. I noticed he had in his right hand a stack of long, narrow stickers. A devotee told me later that he used all the donations he received to print those stickers, which had the mahä-mantra on them in Hindi or Bengali, and that he would stick them in holy places, on samädhis, on temple walls – everywhere.

I saw him again a few weeks after that, in Våndävana, at the opening of the Kåñëa-Balaräma Temple, when His Holiness Tripuräri Swami and Çréla Gour Govinda Mahäräja 323

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took sannyäsa. He was sitting next to Prabhupäda, clearly equipoised, always absorbed in chanting, and bearing a large transcendental smile across his holy face.

The fourth and last time I saw Çréla Kåñëa Dasa Bäbäjé was a couple of years later in ISKCON Mäyäpura. I was standing in front of the temple when I saw him coming, dancing down the alley in his unique carefree style. As he came nearer, I paid my obeisances. A few of us were there, hand in bead bag. But our bead-bags were not around our necks but tied to our wrists, and our hand was about at the level of our thighs. He pointed at it, shaking his head. I was wondering what he meant and enquired with a movement of the head and hand. I did not know how else to enquire, as I didn’t know Bengali. To my great surprise, he answered in perfect English, “You see, your Tulasé beads are very sacred, holy. It is not proper to hold them like this, on a level below your belt. They should not be on that level, near your private parts.” I nodded, thanking him for his advice. He entered the temple, and after some time he left, dancing, jumping, and singing... Çréla Akiïcana Kåñëa däsa Bäbäjé Mahäräja ki jaya!

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Saturated with Deep Devotion

By Dhéra däsa

E

very time I would see Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja, he would be laughing. One time I paid my obeisances [to him] and asked him why he was laughing at us, Westerners. He replied that it was funny how loudly we chant our japa. He went on to say that traditionally, in India, the sädhus chant either very softly or altogether silently. “But your Swami Mahäräja [Çréla A.C. Bhaktivedanta Swami Prabhupäda] has trained you to chant very loudly - Hare Kåñëa Hare Kåñëa!” Then he broke into laughter again with unbounded mirth. I asked him if we should tone it down, but he laughed again and said, “No, no, it is very nice. You go on chanting loudly like this.” Then he took off down the road in complete bliss, laughing and chanting loudly Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare! I offer my humble obeisances at his lotus feet.

I only saw him a few times. Once that was in Mäyäpura on the Bhaktisiddhanta Road in 1979. I had recently turned 21 years old.

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One evening, I heard he was giving (a very rare) darçana in an upstairs room of the long building. I ran to get there. I remember Dhéra Kåñëa and Bhakti-caru Swami were there. The devotees were just seating him. As a very young brahmacäré, I had read in Nectar of Devotion that one should give whatever possessions to which one is attached to a pure devotee. I had an old chaddar with a hole in it that I liked a lot, so I offered it to him. Again, he laughed and told me he did not need it.

Bhakti-caru Mahäräja explained to him in Bengali what was my idea. Bäbäjé Mahäräja could see that I felt kind of stupid, so he very kindly put it on and said he would use it when he would come to the temple. He asked if we had any questions, so I requested him to tell us his memories of Çréla Prabhupäda in his earlier life.

My memory is a bit faded, but I recall he said that Prabhupäda was very popular when he would come as a householder to visit the Maöha, as he would lead the hari-näma parties and was an excellent mådaëga player. He continued that Çréla Prabhupäda was a lot of fun and used to tell jokes, so I asked what jokes he would tell. I think he recounted the story of how the husband thinks his wife is the most beautiful girl in the world, even though she looks like a frog, or something like that... As he was telling it, he burst into an extended period of laughter and so did we, less from the joke and more from his contagious bliss. He spoke well into the evening.

At one point, the lights went out, as they often did in Mäyäpura in those days. The room was pitch black. When that happened, Bäbäjé Mahäräja immediately started reciting heartfelt çlokas preliminary to kértana, some of which I recognised from the six Goswämés and our other exalted äcäryas. His mood was saturated with deep devotion and all of us could feel the hairs on our bodies stand up as we were 326

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thrilled with the power of his pure bhakti. At that time, his transcendental body manifested an effulgent glow that lit up the entire room. I remember Dhéra Kåñëa looking at me and his jaw just dropped! We could all see each other and were bathed in the nectar of this pure devotee’s unlimited flow of Kåñëa consciousness.

He went on singing prayers for well over an hour (maybe 2!) then finally did the maìgaläcaraëa and broke in to kértana.

Someone handed him a little gurukula size Balaräma mådaëga that was sadly out of tune... He made that thing sound like a symphony orchestra. I think the kértana went on for most of the night, if not all the way through to maìgala-ärati.

We all felt incredibly cleansed and thoroughly enlivened by this experience. It is hard to put into words how ecstatically charged we all felt.

All glories to the humble, pure devotees who walk this earth only to benefit all fallen souls by the gift of their blessed association. Hare Kåñëa!

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A p p e n d i x F o u r

A Heart-to-Heart Relation My Śikṣā-guru

“S

o, if you are actually serious to take instructions from a siksa guru, I can refer you to one who is most highly competent of all my god-brothers.

This is Çréla B.R. Çrédhara Mahäräja, whom I consider to be even my çikñä-guru, so what to speak of the benefit that you can have from his association. He is living in Navadvipa, and if you like, I can give you letter of introduction as well as I will send him letter to allow you to stay there with him...”

(Letter from Çréla A. C. Bhaktivedanta Swami Prabhupäda to: Hrsikesa—Los Angeles 31 January, 1969)

A Pure Vaiṣṇava and Devotee “...Then—there are long history; it will take time—but I had the opportunity of associating with His Holiness. For several years I had the opportunity. Kåñëa and Prabhupäda liked it to prepare me. Çrédhara Mahäräja lived as a... Çréla Çrédhara Mahäräja: ...as a sannyäsé. Çréla Prabhupäda: ...in my house, some may say, for few years, so naturally we had very intimate talks, and he was my good adviser. I took his advice, his instruction, very seriously, because from the very beginning I know he’s a pure Vaiñëava and devotee, and I wanted to associate with him, and try to 329

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help him also in so many ways. He also tried to help me. So, our relationship is very intimate.

After the breakdown of the Gauòéya Maöha, I wanted to organise another organisation, making Çrédhara Mahäräja head...” (Mäyäpura Temple Inauguration with Çréla Çrédhara Mahäräja—March 17, 1973, Mäyäpura)

In Heart-to-Heart Relation He Was Very Intimate to Me Glorification of Çréla Kåñëa Däsa Bäbäjé Mahäräja [Çré Svädhikäränanda Prabhu]

By Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräja*

Also, we know that Kåñëa Däsa Bäbäjé Mahäräja has left this world. We would like to remember his life and activities as much as possible.

About 1930, 1926, or so I met him, I joined Gauòéya Maöha and shortly found him. He returned from a preaching tour with Bhäraté Mahäräja at that time. Young and smart, beautiful, jolly, and very firm in his principles, especially towards nämabhajana. High family also he came from, respectable high family, from Dacca, at present that is within Bangladesh. At that time, it was all in British India, [of] Bengal.

Next, I saw him, he came with a preaching party from the west, that is West India, Western parts of India with Bon Mahäräja. Anyhow, some natural friendship grew between us, perhaps of similar high social rank, and similar education, similar simplicity and earnestness, or Kåñëa consciousness, took us together, intimately, gradually. Closer connection with * Taken from talks given on 29 & 30 April 1982. Used with permission. [Little or no editing done.]

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him I had about later part of 1927 in New Delhi. For a few weeks we were allowed to work together there in New Delhi and intimacy grew more.

Then next, about 1928, 1929, 1930, or so, he was in Balihati in Bengal in a village Maöha going on with his näma-bhajana.

I requested Prabhupäda*, “That he’s educated young man. His service may be very useful in present New Delhi preaching affairs. If you allow, I may ask him to come and join me in my activity.” I was then Maöha commander of New Delhi and through me the Maöha was founded there in New Delhi.

Prabhupäda gladly gave his consent. “That if you can take him, and engage him in preaching service of Mahäprabhu, then you will do the work of a great, real friend to him.”

And then Kåñëa Däsa Bäbäjé Mahäräja, then Svädhikäränanda däsa Brahmacäré he went to me in New Delhi. And [for a] long time we had very intimate friendship, friendly connection we worked together. He had much appreciation for me, and I also had appreciation for him, in his sincere search after Kåñëa consciousness. But his nature was more of a çästric nature, scriptural nature. What he found to be the advice of the scriptures he tried his best to adhere to that. But about the application of scriptural advices into practical life, as our Guru Mahäräja wanted us to do, there he was little miserly.

Tära madhye sarva-çreñöha näma-saìkértana. bhajanera madhye çreñöha nava-vidhä bhakti ‘kåñëa-prema’, ‘kåñëa’ dite dhare mahä-çakti tära madhye sarva-çreñöha näma-saìkértana niraparädhe näma laile päya prema-dhana * Prabhupäda: refers to Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

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“Of all forms of Divine Service, nine forms are superior, which with great potency bestow upon the devotees Love for Kåñëa, and their personal relationship with Him; and of the nine, the best is näma-saìkértana. By offencelessly taking the Holy Name, the treasure of Love for the Lord is attained.”

(Caitanya-caritämåta, Antya-lélä 4.70-71)

It is clear scriptural advice of Mahäprabhu, he tried his best to stick to that. And almost to his last days, pure character, moral, social, educational, from different directions he was a very good man and very strict, firm in his practice, very sincere, and very jolly. And satisfied under any circumstances, always, he tried to be.

When there were differences amongst the trustees in some way or other and we could not stay in the mission, I left the mission, he also did at the same time. I went to Våndävana and after staying there for a month I came back here to live permanently by the grace of Nityänanda and Mahäprabhu.

And he finally decided to live in Nandagram at that very time.

Both retired from the missionary life and I chose this place for the last days of my life and he chose Nandagram. There is one Nandavagicar, little far off from Nandagram towards Yavata, Kadamkandi, Nandavagicar.

He wrote a letter from there to me. I found in his language that he’s very much satisfied, full satisfaction he has attained in his present life. It was very conspicuous to me that he’s now very happy, fully surrendered. What he searched after he has got that and is fully satisfied, I found from his letter. I was then also here in a rented house, two rupees a month, and living alone, I got his letter. That is not much.

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But after a long time, only a few days ago, two or three years ago, suddenly he told, “That in my whole life I had the greatest satisfaction, real satisfaction when I lived in Nandavagicar.”

That was 1940, or 1941, beginning. So, after so many years of his bhajana, he appreciated his, that life, that life of highest satisfaction, Nandavagicar. And I could detect from here that how he’s in full satisfaction in his life. I could feel çuddhasattva, completely surrendered, detached from, and wholly dependent on Kåñëa. The life wholly dependent on Kåñëa’s will. No worry, no aims and objects of life, fully vacant, only for Kåñëa to approach, to come to approach fully prepared for that. No prejudice, even the prejudice and thoughts and suggestions for the design of one’s own to acquire Kåñëa consciousness, even not that. Fully surrendered. ‘Whatever He likes He may do; I’m prepared for that.’ Such attitude.

So Bäbäjé Mahäräja, that idea of surrendered life beginning in Nandagram, Nandavagicar, and he expressed in that letter, “I feel very much happy that I have taken the right course and right position in my life, exclusively given, surrendered at the sweet will of the Lord, I am so.”

And so many years passed, so many nights of Ekädaçé he has kept awake and went on with his näma-bhajana, çästricbhajana, all these things. He deeply engaged himself in only religious forms of bhajana. But his remark that, “I felt highest blissfulness in my life when I was in Nandavagicar at that time at the beginning of 1941.” Çaraëägati. He was fond of säkhya-rasa though he used to read all types of çästra, rasa of all types. And he used to hear the kértana, the representation, even including those of sahajiyä-kértana. But they could not make him sahajiyä though he attended sahajiyä school. So, firm his faith was in Kåñëa consciousness proper.

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So, Kåñëa däsa Bäbäjé though he mixed, apparently, with the so-called sahajiyä section, but he did not deviate from the principle, real conception of Kåñëa consciousness of the Äcärya of the Gauòéya Maöha, what he came to give to us.

Lastly also with firmness he, we see him to stick to his firm faith. And that Nandagram, Pävana-sarovara and there the bhajana-kuöéra of Sanätana Goswämé, he made his shelter there, final selection. And from the visible world to the invisible, he entered surely in the invisible aspect of Våndävana.

And he told plainly he had much attraction for säkhyarasa. Subala, he’s leader, he’s considered leader, his next guide as Subala, who had some connection with mädhurya-rasa.

Amongst all the friends of Kåñëa, Subala is considered to be the highest for his intimate connection with mädhurya-rasa.

So, he considered his guide in the form of Subala.

He had a very liberal heart and he used to mix with all the contending parties of Gauòéya Maöha at that present. He almost went everywhere. And with his smiling face he used to mix and associate. But still he had some special attraction for some special quarter. He was an intimate friend of mine as I told already. And he had much appreciation specially for my poems, Sanskrit poems. I asked him once, “Why you have got such special affection for me?”

[He answered,] “With your poems, is the cause for that. I am captured by the ideal, by the language, by the style of your poems.”

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nature. So, he used to sing the poems of the Gosvämés about kåñëa-lélä, not ordinary, selected.

But his affection was so much towards me that he used to chant in the night of Ekädaçé and here, there, everywhere. He preferred to chant the most modern çloka of mine. So, in heartto-heart relation he was very intimate to me. And anyhow, today’s function is also showing something like that. It was not pre-designed. But anyhow I am entangled with some such function in his connection by divine arrangement, divine arrangement. So, our connection was something above the conscious area of our experience, with causeless connection.

In many other ways also, we had many common things.

Sometimes I might have dealt with him in a rough way also.

But he did not mind that. His friendship for me was so deep he did not care. Such happenings also took place here. So today I pray to him, whatever wrong I might have done about him he may forgive them all and accept me as his sincere friend, with the help of you all.

Gaura Haribol! Gaura Haribol!

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He Who Delights in His Qualification

Below is an excerpt of his glories from, My Beloved Masters by Çré Çrémad Bhakti Vijïäna Bhäraté Gosvämé Mahäräja

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Receiving Dīkṣā Initiation

enerally, Çréla Prabhupäda would grant dékñämantras to aspiring devotees only on the specific recommendation of senior devotees. Prior to awarding dékñä, the birth names of the aspiring initiates would be noted in a register. Alongside each of those names, Çréla Prabhupäda would personally choose and write a suitable Vaiñëava name to be conferred to each aspiring devotee.

On the day Çré Çrémad Kåñëa Däsa Bäbäjé Mahäräja was to receive dékñä, Çréla Prabhupäda had written down the name ‘Çré Sarveçvara däsa Brahmacäré’ beside his previous name. When Çréla Bäbäjé Mahäräja presented himself in Çréla Prabhupäda’s quarters to receive the mantras, a devotee mistakenly told him he would not be receiving dékñä that day. Çréla Bäbäjé Mahäräja replied, “It is only appropriate that things proceed according to my adhikära, my qualification. It is quite sufficient for me to learn how to properly honour and chant the hari-näma I have most mercifully received.”

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Overhearing this, Çréla Prabhupäda awarded him dékñä, but changed the name he had written from ‘Sarveçvara’ to ‘Svädhikäränanda,’ which means ‘he who delights in his qualification.’

Simple Living - High Thinking Çréla Bäbäjé Mahäräja perfectly exemplified the maxim “sädä jévana, ucca vicära—simple living, high thinking.” On his upper body he wore a phatuä, an armless shirt with two pockets sown onto the front, and around his waist he wore a short, knee-length cloth. In the winter, he found it sufficient to wrap himself in a simple blanket and go about his business.

Although he always accepted others’ gifts, he rarely used them himself. Instead, he would distribute them among the Vaiñëavas in Våndävana. Çréla Bäbäjé Mahäräja would say, “Çré Närada Åñi instructed the hunter Mågäri to break and throw away his bow, give up all concerns for his livelihood and simply perform bhajana. After promising he would arrange for all Mågäri’s necessities, Çré Närada Åñi left that place. When he returned six months later, Mågäri said, ‘Gurudeva! Please do not send so many things.’ Çré Devarñi Närada told him to use whatever he needed and distribute the rest.”

I have taken the lesson of this story to heart. I consider all the items people give me as having been sent by my gurupäda-padma as manifestations of his mercy. I never think that a particular person per se is giving these items to me. Rather, I consider such donors as postmen sent by my gurudeva to deliver various items on his behalf. Whatever I need, I keep, and whatever I have no use for, I distribute to other devotees.”

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He Who Delights

in

H i s Q u a l i f i c at i o n

His Carefree Detachment A Vrajaväsé once donated a piece of land to Çréla Bäbäjé Mahäräja in Ramaëa-reté, Våndävana. With the assistance of a few devotees, Çréla Bäbäjé Mahäräja secured construction materials like bricks, gravel, sand, stone and cement and had them delivered to the site. However, when he visited the land just a couple days before the scheduled cornerstone laying ceremony, the brother of the donor approached Çréla Bäbäjé Mahäräja and said, “The land my brother donated to you was not this lot, but actually the adjacent lot. Please construct your bhajana-kuöéra over there.”

When Çréla Bäbäjé Mahäräja heard this, he said, “Forget it, brother. I have no need for a bhajana-kuöéra. My godbrothers have many places of their own and they readily offer me shelter at their lotus feet. If I am faced with issues before the construction of my own place has even begun, I can only imagine the grief I should expect in the future. Please keep this land for yourself. Hare Kåñëa.”

As Çréla Bäbäjé Mahäräja turned to leave, the man told him, “Wait! At least take all your building materials with you. You can use them elsewhere.”

“Keep them,” Çréla Bäbäjé Mahäräja replied. “They are now yours.”

When Çréla Bäbäjé Mahäräja told me about this incident, he remarked, “The nature of material possessions is such that the greed to own them causes conflict between even brothers.” Çréla Bäbäjé Mahäräja was so detached that he was completely disinterested to meet the donor of that land even once. He thought it to be a waste of time.

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Inspiring Grand Service While Remaining Possessionless Once, while Çréla Bäbäjé Mahäräja was visiting the house of Çré Banaväré Läl Siàhäniyä in Kolkata, he performed kértana throughout the entire night. In the morning, Çré Banaväré Läl Siàhäniyä’s niece told her father, “Çrématé Rädhäräné was dancing to the beat of Bäbäjé Mahäräja’s kértana the entire time he sang.”

Later that morning, when Çré Banaväré Läl Siàhäniyä-jé tried to offer Çréla Bäbäjé Mahäräja a donation, Çréla Bäbäjé Mahäräja said to him, “I have no need for anything. If you truly want to offer some service, then arrange to build a temple at the place of my gurupäda-padma’s appearance in Çré Jagannätha Puré, which Çré Mädhava Mahäräja has acquired.” Çré Banaväré Läl Siàhäniyä-jé began to cry. When his sisterin-law asked him why he was crying, he told her everything and considered, “I am sure the three of us—my father, my brother and I—can manage to build a temple.” After consulting with his family, it was decided they would surely construct a temple there.

In this way, Çréla Bäbäjé Mahäräja’s encouragement and inspiration accomplished such a great service, though he himself was possessionless and maintained his life by begging alms…

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Appendix Six

Official Statement of the BTG Śrīla Akiñcana Kṛṣṇa Dāsa Bābājī Mahārāja From Back to Godhead, magazine, September 1982.

By Bhaktisiddhanta dasa. BTG took this information from the original article, which appears as our appendix one.

O

n April 12, 1982, at about 8 p.m., Akiïcana Kåñëa Däsa Bäbäjé Mahäräja passed away from this world.

A pure devotee of Lord Kåñëa, he was a disciple of Çré Çrémad Bhaktisiddhänta Sarasvaté Goswami [Prabhupäda] Mahäräja. Thus, he was also a Godbrother of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, the founder and spiritual preceptor of the International Society for Krishna Consciousness. Çréla Prabhupäda himself had spoken of [Akiïcana] Kåñëa Däsa [Bäbäjé Mahäräja] as niñkiïcana - having no material attachments, and paramahaàsa - a swanlike pure devotee.

In November of 1977, just a few days before Çréla Prabhupäda himself had passed away, [Akiïcana] Kåñëa Däsa [Bäbäjé Mahäräja] had come to visit him. [Akiïcana] Kåñëa Däsa [Bäbäjé Mahäräja] would chant for a while, talk with Çréla Prabhupäda, and sometimes break into laughter, 341

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even while everyone else in the room was sombre and silent.

Because [Akiïcana] Kåñëa Däsa Bäbäjé [Mahäräja] had a transcendental viewpoint, he did not mourn or feel morose; he knew that Çréla Prabhupäda was always with Kåñëa in this life and would be with Him in the next.

[Akiïcana] Kåñëa Däsa Bäbäjé Mahäräja was a great wellwisher to Çréla Prabhupäda’s disciples. And when they would ask him questions, his usual answer was “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.” Although highly educated in the schools of his native Bengal and fluent in English, he spoke English only rarely. Mostly, he just kept chanting Hare Kåñëa.

Sometimes when a devotee would offer him respect by bowing down before him and say, “Please give me your mercy,” [Akiïcana] Kåñëa Däsa Bäbäjé Mahäräja would say, “No. you please give me your mercy. I need it more.”

That [Akiïcana] Kåñëa Däsa [Bäbäjé Mahäräja] was a bäbäjé meant that he did not actively preach Kåñëa consciousness, but that he always engaged in devotional service to Lord Kåñëa, especially by hearing and chanting Kåñëa’s holy names. He had no disciples, but he was dear to Çréla Prabhupäda and his disciples and all the devotees of the Lord.

We would see him in Mäyäpura or Våndävana, the, holy abodes, of Lord Kåñëa. He would be dressed in a simple white cloth that reached barely to his knees, and he seemed to have no other worldly possessions. He was always jolly—wherever he was, whatever was going on, his response would be to say, “Hare Kåñëa, Hare Kåñëa,” and sometimes laugh. But when he picked up a drum and began to sing the glories of Kåñëa, he 342

Appendix 6

O f f i c i a l S tat e m e n t

by the

BT G

would play the drum with masterful expertise and sing with intense devotional concentration; his voice expressing his deep inner feelings of love for Kåñëa. He would go to various places in Våndävana and sit and chant Kåñëa’s glories, with tears of ecstatic love in his eyes.

In March of 1981, after a serious illness, [Akiïcana] Kåñëa Däsa Bäbäjé [Mahäräja] decided to go to Nandagrama to spend his last days. Nandagrama is the part of Våndävana to which Lord Kåñëa, in His pastimes on earth, had been brought by His father for protection from the demonic king Kaàsa. On the edge of Nandagrama there is a place called Pavana-sarovara, where Sanätana Gosvämé, the great devotee of Lord Caitanya, had performed devotional service. This is the place where [Akiïcana] Kåñëa Däsa Bäbäjé [Mahäräja] chose to stay.

He asked us to arrange to bring him there from Våndävana City, and we did so. When we asked him if there was any instruction, he could give us, he just laughed and said that his only instruction was to chant Hare Kåñëa. “That’s all there is.”

He didn’t keep a diary, but he kept a small songbook in which he would write notes. On the last page of this book, which was located near his bed, he wrote that the chanting of the holy name of Kåñëa is the true nectar. The holy name is like honey, he wrote. The last entry in the book was “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.”

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Appendix Seven

The Most Amazing Thing Occurred* Quotes from the lectures of Çréla A. C. Bhaktivedanta Swami Prabhupäda

There is no Better Method of Worshipping Kṛṣṇa

“G

opé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù. All the Gosvämés, even Çré Caitanya Mahäprabhu... He was a sannyäsé. He was very strict about woman. No woman could come near Caitanya Mahäprabhu. As a sannyäsé. But Çré Caitanya Mahäprabhu recommended, ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä: “There is no better method of worshipping Kåñëa than the method conceived by the gopés.” (Bhagavad-gétä lecture 4.14 - Våndävana, August 6, 1974)

The Dealings of the Gopīs with Kṛṣṇa “…So, so much in the renounced order of life. But they lived—how? Gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau * From Chapter Seventeen, page 291 section - The Most Amazing Thing Occurred.

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muhuù. They were always thinking of the gopés’ dealing with Kåñëa. So, from this standpoint of view, the, the dealings of the gopés with Kåñëa, that is not these ordinary human dealings. That is all spiritual…” (Bhagavad-gétä lecture 4.14 Våndävana, August 6, 1974)

Caitanya Mahāprabhu’s Life was to Love Kṛṣṇa “…Therefore, Lord Caitanya says, ramyä käcid upäsanä vraja-vadhü-varge... And Caitanya Mahäprabhu’s life was to love Kåñëa: gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau.

This is the Gosvämés. Simply they were trying to come to that stage on which gopés loved Kåñëa. Gopé-bhäva-rasämåtäbdhilaharé-kallola-magnau muhuù.

How to Love Kṛṣṇa Without Any Motive “…So that is the highest stage, how to love Kåñëa without any motive, without any material profit, without any personal consideration. That, if we can reach that, then yayätmä suprasédati, then we’ll be satisfied. Otherwise, there is no satisfaction. It is simply useless, waste of time. That’s all…” (Çrémad-Bhägavatam lecture 1.5.1-8 - New Våndävana, May 23, 1969)

The Ocean of the Transcendental Loving Affairs “…Tyaktvä türëam açeña-maëòala-pati... They gave up this material enjoyment. That’s all right. How they lived?

Gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù. They dipped into the ocean of the transcendental loving affairs of the gopés with Kåñëa. That was their asset. Therefore, they lived very peacefully and very happily…” (ÇrémadBhägavatam 3.25.22 - Bombay, November 22, 1974)

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T h e M o s t A ma z i n g T h i n g O c c u r r e d

Gopī-bhāva-rasa “…Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat bhütvä déna-gaëeçakau karuëayä kaupénakanthäçritau, gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù. And how they were living? Always thinking of the pastimes of the gopés with Kåñëa. That was their life substance.

How Kåñëa gopé-jana-vallabha. They are thinking of Kåñëa as gopé-jana-vallabha. That is Kåñëa’s business. Rädhä-mädhava gopé-jana-vallabha. So how gopé-jana-vallabha was dealing, they were always thinking. In that ecstasy they were keeping life. Otherwise, they had no comforts of the body. They gave up everything, living underneath a tree and became a mendicant...

Kaupéna-kanthäçritau. Kaupéna means simply the two pieces of underwear, that’s all. No gorgeous clothing, nothing of the sort. But they were rich in understanding the gopé-janavallabha. They understood what is gopé-jana-vallabha. Gopébhäva-rasa. That is just like ocean. Rasämåtäbdhi. There is a rasa, mellow, which they were tasting twenty-four hours, and therefore they didn’t care whether they were living underneath a tree or there was no cloth, no food. That doesn’t matter.

Gopé-jana-vallabha…” (Çrémad-Bhägavatam lecture 6.3.27-28 - Gorakhpur, February 20, 1971)

How the Gopīs are Engaged “…For benefitting the mass of people who are suffering for want of Kåñëa consciousness, to do them good, they became mendicant, kaupéna-kanthäçritau. You have seen the picture of Rüpa Gosvämé, a small loincloth, and nothing more. Then?

He should have died? No-gopé-bhäva-rasämåtäbdhi-laharékallola-magnau muhuù: they were enjoying how the gopés are engaged in Kåñëa consciousness; they were twenty-four hours thinking. That is Kåñëa consciousness…” (Lecture October 6, 1976)

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This means that our beloved Gurudeva Çréla Gour Govinda Mahäräja mercifully revealed his svarüpa or eternal form to Laguòé Prabhu who served him faithfully during this special period. As time went on other devotees experienced a similar transformation in him.

As mentioned previously; we are three-dimensional beings.

We see according to length, breadth and height; but sädhu-guru is from the fourth dimension, the spiritual dimension. Our threedimensional mind cannot yet deal with the fourth dimension. In the words of our beloved Gurudeva: “...We are conditioned souls, we can only conceive such a thing that has three dimensions; length, breadth and height.

We cannot conceive a vastu or something that has four dimensions. This is very deep philosophy. Not an easy thing.

We cannot conceive of such a thing that has four dimensions.

How can we conceive? The Supreme Lord is in that sphere where there are four dimensions, so how can we conceive with our materially conditioned senses? We cannot conceive of it at all....” (Çréla Gour Govinda Mahäräja excerpt from a lecture on Çré Caitanya-caritämåta, Ädi-lélä 5.84-86, 14 September 1989, Bhubaneswar, India) Please also see pages 261 & 262 of this chapter for more information on the fourth dimension.

Also, in the book: ‘The Lives of the Vaishnava Saints’ by Steven Rosen, on pages 60 – 63, a similar example is shown by Çréniväsa Äcärya.

Also, in the lives of Çréla Viçvanätha Cakravati Öhäkura and Çréla Bhaktivinode Öhäkura, similar events took place.

In his Çré Çré Gétä-mala Çréla Bhaktivinode Öhäkura writes about himself:

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T h e M o s t A ma z i n g T h i n g O c c u r r e d baraëe taòit bäsa täräbalé kamala maïjaré näma säòe bära barña bayasa satata swänanda-sukhada-dhäma

“This maidservant has a complexion just like lightning, and she is wearing a sari which has star-like patterns all over it. My name is Kamalä Maïjari. Eternally appearing to be only twelve-and-a-half years of age, I always live within the abode of Svänanda-sukhada-kuïja.” (Part Five, Song 8 Siddha-lälasä – Hankering for perfection, verse 1).

Those persons who are interested in developing their understanding of this subject matter may read the following literatures: 1. Çré Bhakti-rasämåta-sindhu (with Sanskrit verses) by Çréla Rüpa Goswämé.

2. Ujjvala-nélamaëi by Çréla Rüpa Goswämé.

3. Mädhurya-kädambiné by Çréla Viçvanätha Cakravati Öhäkura.

4. Nectar of Devotion (An English rendition of Çréla Rüpa Goswämé’s Çré Bhakti-rasämåta-sindhu) by Çréla A. C. Bhaktivedanta Swami Prabhupäda.

5.The Embankment of Separation by Çréla Gour Govinda Swami Mahäräja, [1996 edition, the entire manuscript was checked by His Divine Grace prior to printing].

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Verse Index A

acintyäù khalu ye bhävä

adhokñaja-vastu çravaëaika vaida ahaà bhakta-parädhéno ahaà vedmi çuko vetti ‘aìghri-padma-sudhä’ya kahe ‘kåñëa-saìgänanda’ anäçritaù karma-phalaà açvamedhaà gavälambhaà atha siddhäù avijïätäkhila-kleçäù

260 259 v 194 260 8 9 297 297

B bhajanera madhye çreñöha nava-vidhä bhakti bhakta ämä preme bändhiyäche hådaya-bhitare bhaktäù çravan-netra-jaläù samagram bhaktià harau bhagavati pravahann ajasram bhaktir yathä harau me’sti bhäväkära gatä prétiù

brahma-çabde kahe pürëa svayaà bhagavän

331 v 291 290 III 287 iii

D darçana sparçanäläpa

deha-känti gaura-varëa dekhiye aruëa dhairya dharite näri, hailäma unmatta ‘duùkha-madhye kona duùkha haya gurutara?’

44 289 286 236

E ei mata dine dine, svarüpa-rämänanda-sane, ei premä-äsvädana, tapta-ikñu-carvaëa,

277 277

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ekaväsä dvidväsätha çikhé yajïopavétavän e sabhära darçanete äche mäyä-gandha evaà-vrataù sva-priya-näma-kértyä gata-svärtham imaà dehaà

G

15 261

286 16

H hä hä prabhu koro doyä, deho more pada-chäyä,

III

J jagannätha äliìgite calilä dhäïä

275

K ‘kanaka-käminé,’ ‘pratiñöhä-bäghiné,’ katham älakñitaù pauraiù kåñëa-dyumaëi nimloce kåñëa-näma-mahä-mantrera ei ta ‘svabhäva kåñëa-tattva, bhakti-tattva, prema-tattva sära

303 264 243 286 260

mathurä dvärakä-lélä mükaà karoti väcälaà

M

N naiñäà matis tävad urukramäìghrià na paçyati ca janmandhah P

païca-bhautika-dehä ye prabhura aìge dekhe añöa-sättvika vikära prabhura saundarya ära premera vikära 352

149 126

46, 278 259

91 289 275

Verse Index prasaìgam ajaraà päçam prathamaà tu guruà püjya

45 III

R rädhä-kåñëa-kuïjasevä-sädhya sei päya rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd rädhä-kåñëera lélä ei ati güòhatara rahügaëaitat tapasä na yäti rämëujaà çréù své-cakre

295 147 293 II, 45 111

S sabe eka sakhé-gaëera ihäì adhikära sakhé vinä ei lélä puñöa nähi haya sakhé vinä ei léläya anyera nähi gati samaù çatrau ca mitre ca sampradäya vihénä ye samyaì-masåëita-svänto sarva-desa-käla-daçäya janera kartavya sarva mahä-guëa-gaëa vaiñëava-çarire ‘sarvottama’ äpanäke ‘héna’ kari mäne satäà prasaìgän mama vérya-saàvido satäm ayaà sära-bhåtäà nisargo sa vai bhägavato räjä sei ta paräëa-nätha päinu çékhé yajïopavété syät tridaëòé sa-kamanòuluù çiñya paòichä-dvärä prabhu nila vahäïä so ‘haà taväìghry-upagato ‘’smy asatäà duräpaà çré-brahma-rudra-sanakä ‘süddépta sättvika’ ei näma ye ‘pralaya’ sükñma tulä äni’ näsä-agrete dharila çväsa-praçväsa nähi udara-spandana

294 294 295 28 110 274 44, 51 ii 281 45 310 307 158 14 276 46 110 276 276 276

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T tad viddhi praëipätena tåëäd api sunécena tära madhye sarva-çreñöha näma-saìkértana tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù tulya-nindä-stutir mauné

50 124 331 14 28

V vägbhiù stuvanto manasä smarantas 281 väg-daëòo ‘tha mano-daëòaù käya-daëòas tathaiva ca 13 väg gadgadä dravate yasya cittaà 291 väïchä-kalpa-tarubhyaç ca I vande çré-kåñëa-caitanya- I vasi’ bhaööäcärya mane karena vicära 276 viräò hiraëya-garbhaç ca 261 Y

yaù païca-häyano mäträ yaù svakät parato veha yäìra citte kåñëa-premä karaye udaya yasyaite nihitä-buddhau trédaëòéti sa ucyate yasyästi bhaktir bhagavaty akiïcanä ye me bhakta-janäù pärtha

ye tähäna däsya-pada bhäve nirantara yo mäà paçyati sarvatra

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309 16 288 13 i 43 iv viii

Glossary A A. C. Bhaktivedanta Swami Prabhupäda (Çréla Prabhupäda): The founder Äcärya of the International Society for Krishna Consciousness (ISKCON). He distributed the path of bhakti (Kåñëa consciousness) all over the Western world. He wrote and published over 80 literary works and opened 108 temples and initiated many thousands of disciples. He is the disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda and the spiritual master of Çréla Gour Govinda Swami Mahäräja. His last founded projected was the Çré Çré Kåñëa Balaräma Temple in Bhubaneswar, Orissa, India. Äcärya: one who teaches by example; he is a bonafide spiritual master, a pure devotee- sad-guru – who can guide his followers to spiritual perfection. Ädhibhautika: Suffering caused by other living entities. Ädhidaivika: Suffering caused environmental disturbances.

by

Ädhyätmika: Suffering caused by one’s body or mind.

Aparädha: Offenses committed against Kåñëa, devotional service and the devotees of the Lord (Vaiñnavas).

Aparädhé: A person who commits offenses. Ärati: a traditional Vedic ceremony during which nice offerings of incense, ghee lamps, flowers and fans are made to the Deity of the Lord. Äñrama: (1) A hermitage or dwelling

for ascetics, (2) a stage or period of one’s religious life.

Añöänga-yoga: (añöa - eight, aëga part) a mystic yoga system consisting of eight parts - yama, niyama, äsana, präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi. Not recommended for followers of the path of bhakti.

Añöa-prahara: (añöa - eight & praharaperiod of the day, a three-hour period).

There are eight parts to the day, i.e. midnight to 3.00 a.m., 3.00 a.m to 6.00 a.m., 6.00 a.m. to 9.00 a.m., 9.00 a.m. to 12.00 mid-day etc. Çré Çrémad Gour Govinda Swämi was doing this twentyfour-hour kértana with his uncles from Gadäi Giri.

Atithi-sevä: travellers.

hospitality to guests or

Ayodhyä: The appearance place of Lord Räma and the capital of His kingdom.

B Bäbäjé: a renounced monk, whose only business is to chant Hare Kåñëa all day long.

Bäbä: (1) An affectionate term of addressing children or inferiors, (2) a respectable term of addressing superiors.

Bäbü: a respectable gentleman.

Balaräma: Lord Kåñëa’s brother.

Bäs: expression meaning enough, that’s all.

Benaras: city in India which has a great religious significance for most Hindus also known as Varanasi.

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Bhägavata-tuëgi or Bhägavata-kuöéra: a small cottage where the ÑrémadBhägavatam is worshipped and studied.

Bhägavad-darñana : direct vision of the Supreme Personality of Godhead.

Bhagavad-gétä: the famous dialogue of spiritual knowledge between Lord Kåñëa and Arjuna spoken on the battlefield of Kurukñetra - from the great epic Mahäbhärata.

Bhagavaté: see Durgä.

Bhajana: devotional hymns.

Bhaktivinoda Öhäkura: (1838-1915): A great äcärya in the Brahmä-MädhvaGauòéya-sampradäya, the father of Çrila Bhaktisiddhänta Sarasvaté Thäkura Prabhupäda.

He single handedly resurrected the Vaiñëava community that had fallen into disrepair due to so many incongruence’s. He wrote over 100 books and was called the Seventh Goswami, a very great title for a very great personality.

Bhaëòära: a meal provided for holy men.

Bhajana-kuöéra: a small hut in which a renounced devotee lives and practices his worship.

Bhäva: an advanced stage of transcendental love of God.

Bhakta: A Kåñëa devotee.

Bhoga-ärati: the ceremony of making a food-offering to the deity.

Bhakti: devotion to Kåñëa, the Supreme Personality of Godhead.

Bhakti-pradätä: one who awards the gift of devotion.

Bhaktisiddhänta Sarasvaté Öhäkura (Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja), (1874-1937): The founder of the Gauòéya Maöha.

A very, extraordinarily powerful preacher, he founded sixty-four missions in India. The transcendentally empowered son of Çréla Bhaktivinoda Öhäkura, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda appeared in this world on February 6, 1874. He is the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda. He initiated tens of thousands of disciples, established 4 printing presses and produced a daily, spiritual newspaper filled with topics of the spiritual world.

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Bhikñä: collecting donations, alms.

Bindu: a drop.

Brahmacäré: a celibate monk; usually this life begins from the age of five to the time one takes to married life. The first of the four äñramas, or spiritual orders of life.

Brähmaëa: the intelligent class of men, according to the system of social and spiritual orders.

Bramha-astra: an ancient divine missile invoked by chanting hymns.

Brahma-Madhva-Gauòéya sampradäya: The succession of teachers of spiritual knowledge originating from Lord Brahmä and including Madhva and Gauräëga Mahäprabhu.

Brähma-muhürta: an auspicious period of the day just prior to sunrise.

C Caitanya-caritämåta: the biography of Lord Caitanya Mahäprabhu, written by Çréla Kåñëadäsa Kaviräja Goswami.

G l o s s a ry

Caitanya-lélä: the transcendental pastimes of Çré Caitanya Mahäprabhu.

Caitanya Mahäprabhu: The avatära of Lord Kåñëa in this age whose mission was to spread the prema-nämasaëkértana, love of God-by chanting His holy names.

Campä: a fragrant yellowish-white flower.

Candana-yäträ: the festival of anointing a deity with sandalwood paste.

Canto: Latin word meaning a song (literally), also means a division of a long poem.

Capäté: whole-wheat flat bread.

Caranämåta: holy water that has been used to bathe the deity.

Caöäi: coarse matting made from strips of leaf or bamboo.

Coolie: labourer class.

Crore: ten million – often used in reference to currency. (one crore of rupees).

Cuttack: previously the capital of Orissa.

D Dacoits: thieves, robbers and/or highwaymen.

Dakñiëä: a fee or gift given to a priest or teacher.

Däl: a soup made from dried legumes, (peas and/or beans).

Dälmä: a thick soup made from dried legumes, (peas and/or beans) containing many vegetables. This is a traditional dish of Orissa.

Daëòa: the stick held by a sannyäsé; it represents renunciation.

Daëòavats: prostrated obeisances.

Dhäma: an eternal abode of the Supreme Lord.

Dharmañälä: an inexpensive, temporary residence set up especially for pilgrims.

Dhäma-sevä-adhikära: the right to perform worship in a holy place.

Deity: the form of the Lord in the temple.

Dhoté: the traditional male dress of India and in Vedic civilisation; a length of cloth, folded around the waist and wrapped around the lower part of the body.

Durgä: the personified material energy of the Lord and the wife of Lord Ñiva.

E Ekädañé: a special day for increased remembrance of Lord Kåñëa, which comes on the eleventh day after both the full and new moon. Directly presided over by Lord Hari, Ekädaçé is a holy test day for Vaiñëavas. One should utilise this day for fasting and increasing one’s devotion to Lord Çré Kåñëa by intensifying their chanting of the Hare Kåñëa mantra and other devotional activities. The very least one should do on this day is abstain from eating grains and beans.

G Gamchä: a short cloth wrapped around the lower part of the body.

Gäëjä: marijuana.

Ganges river: the largest river in India and its waters are considered holy.

Gauòéya: an inhabitant of Bengal, a Bengali.

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Gauòéya Maöha: the preaching mission initiated by Ñréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

Gauräëga Mahäprabhu: see Caitanya Mahäprabhu.

Gaura-Nitäi: Lord Gauräëga and Lord Nityänanda.

Gaura-pürëima: the appearance day festival of Lord Gauräëga.

Gour Gopälananda däsa: The name that Çré Çrémad Gour Govinda Swami Mahäräja gave himself when he left family life to become a wandering sädhu (holy man).

Ghee: clarified butter. The oil produced by clarifying butter over a gentle heat until all the moisture is driven off and the milk solids are fully separated from the clear butterfat.

The separated butterfat is an excellent medium for frying/baking offerings.

Also used as an additive to add flavour to simple dishes of grains or vegetables.

Ghee lamp: a lamp used in worship; a cotton wool wick soaked in ghee and lit.

Gétä: see Bhagavad-gétä.

Gétä-jayanté: the ceremony commemorating the day Lord Kåñëa spoke the Bhagavad-gétä [The song of God] to Arjuna 5,000 years ago.

Gopäla: see Kåñëa.

Goswämi: one who can control his senses and mind.

Gåhastha: one who is practising spiritual life while living with wife and children; the second äñrama or spiritual order.

Guru-püjä: a ceremony to honour the bona fide spiritual master.

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H Halavä: semolina pudding.

Hari-bol!: expression indicating that one should chant the holy name of Hari (Kåñëa).

Hari-kathä: topics about Lord Kåñëa.

Hari-näma-saëkértana: congregational chanting of the holy name of the Lord.

Harmonium: an organ-like keyboard instrument that produces notes with free metal reeds vibrated by air forced from a bellows.

Hatha-yoga: a yogic health and concentration practice of breath control and body stretching and relaxation poses.

Hindi: the national language of India.

Håñékeña: lit. éça – Lord; håñéka – of the senses; a name for Kåñëa meaning one who turns His devotees’ senses towards Himself and those of the non-devotees away. Also a holy place in the north of India, at the foothills of the Himalayan mountains.

I Iñöa-deva: one’s worshipful deity; the particular form of Kåñëa toward whom one is attracted and who is the object of one’s love and service.

J Jaòa Bharata: a great saint described in the fifth canto of the ÑrémadBhägavatam.

Janärdana: a name of Lord Kåñëa.

Japa-mälä: beads used for chanting the holy name.

Janmäñöamé: the appearance day of Lord Kåñëa Japa: one’s personal meditation on the

G l o s s a ry

chanting of the Lord’s holy names.

Kåñëa-bhakti: devotion to Lord Kåñëa.

Jëäné: one who tries to reach the Supreme Absolute by cultivation of empirical, speculative knowledge.

Kåñëa-kathä: glorification of the Lord’s pastimes.

K Kaëöhi-mälä: sacred beads worn around the neck. Often referred to as tulasi neck beads, three strands of which are worn by Krsna’s Vaisnava devotees and adherents.

Karaëa-vedha-saàskära: karaëadoing; vedha-piercing; the ear piercing ceremony for young children.

Karatäla: brass hand cymbals used for kértana.

Kaniñöha-adhikäré: lowest stage of devotional service.

Kåñëa-lélä: the pastimes of Lord Kåñëa.

Kåñëaloka: Lord Kåñëa’s eternal abode manifest in the spiritual world.

Kåñëa-prema: love of God. Kñetra: a region or tract of land, a district or locality.

Kñetra-päla: one who guards a region of land.

Kula-guru: family priest or hereditary priest.

Kurtä: a collarless shirt.

L Lakh: 100,000.

Käñi: another name for the city of Varanasi.

Lakñmé: wealth, fortune, money.

Katthao: wooden peg shoes worn by ascetics and holy men in India.

Liëga: a form in which Lord Ñiva is worshipped.

Keñava Bhäraté: the sannyäsa-guru of Caitanya Mahäprabhu.

Khicaré: a cooked preparation made from rice and lentils (or, rice and lentil stew).

Kértana: Congregational glorification of the Lord by chanting His holy names.

Kértaniyä: a singer of bhajans, one who does kértana.

Kértana party or kértana group: a group of singers of bhajans, a group that does kértana.

Konark: a place situated on the seashore, 19 miles north of Jagannätha Püri on the east coast of India. The giant temple of the Sun God Sürya was built at Konark.

Kåñëa: the Supreme Personality of Godhead.

Lakñmé Devé: the goddess of fortune.

Liëgaräja: an epithet of Ñiva.

Luëgé: a long piece of cloth wrapped around the lower part of the body.

Loöä: a small round metal pot.

M Madana Mohana: see Kåñëa.

Mädhavendra Püri: a great devotee of Lord Kåñëa, his glories are described in the Ñré Caitanya caritämåta.

Mädhukaré: collecting alms from door to door.

Madhyama-adhikäré: a devotee on the second stage of bhakti.

Mahä-bhägavata: a very great devotee of the Lord. A stage that is rarely achieved.

Mahäbhärata: the great epic history of ancient India written by Ñréla

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Vyäsadeva; the Bhagavad-gétä is one part of this great epic.

Mahä-mantra: the great chant of deliverance in this age of Kali: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.

Nandé: Lord Ñiva’s bull.

Näräyana: The Supreme Lord Kåñëa in his four-armed feature.

Nitäicandra: see Nityänanda Nityänanda or Lord Nityänanda: the chief associate of Lord Caitanya.

O

Mahä-prasäda: remnants of foodstuff offered to the deity.

Oriyä: an inhabitant of Orissa.

Mahäräja: a title given to a king or saintly person.

Oriya: the language of the state of Orissa.

Mahätmä: a great soul, one who actually understands that Kåñëa is everything and who therefore surrenders unto Him.

Orissa (Odisha): one of the twentyeight states of India, situated on the east coast of India.

Mandira: temple.

Mantra: sound vibration that liberates the mind.

Maöha (1): preaching centre; monastery; temple.

Maöha (2): a temple of the Lord with an attached äçrama for brahmacärés and sannyäsés; monastery.

Mathurä: the birth place of Lord Kåñëa.

P Padayätra: travelling from village to village by bullock cart and preaching Kåñëa consciousness.

Paisa: lowest denomination in the Indian currency; one hundred paisa equals one rupee.

Pän (paan): a popular intoxicant enjoyed in India.

Mätäjé: mother.

Paëòä or Püri Paëòä: priest or priests of the Jagannätha temple in Püri.

Mäyä: the illusory energy of the Lord.

Paëòäla: a large tent.

Mäyädevé: see Durgä.

Paëòita: a learned scholar.

Mayäpura: the holy place of Ñré Caitanya Mahäprabhu’s appearance.

Paramahaàsa: a great, swan-like pure devotee who sees God (Kåñëa) face to face.

Mäyävädé: one who believes that God has no form and that he himself is God. Måduëga: clay drum played in kértana.

Mürti: manifestation or form of a deity.

N Näma-haööa devotee: a devotee who encourages others to assemble together in small groups for the purpose of developing Kåñëa consciousness within that group’s locality.

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Paramparä: disciplic succession - the line of pure spiritual preceptors bonafide gurus.

Paramätmä: the supersoul, the Lord in the heart.

Parikramä: circumambulating a holy place.

Parivräjakäcärya: a wandering mendicant of the sannyäsa order.

G l o s s a ry

Pärvaté Devé: Wife of Lord Çiva.

Päñupata-astra: a weapon of Lord Çiva.

Ratha-yäträ: the annual cart festival of Lord Jagannätha.

Pätäla: hell.

Roöé: flat bread.

Prasäda: mercy (or mercy in the form of spiritual food).

Rudräkña: chanting beads.

Präëäyäma: control of the breathing process (one of the eight parts of the añöänga-yoga system).

Prema: pure, spontaneous love for Kåñëa (God).

Prema-bhakti: transcendental loving devotional service to Lord Kåñëa.

Prema-dätä: one who bestows love of God to others.

Prema-yuga: the age characterised by love of God. Püjä: worship of the Lord.

Püjäré: a temple priest.

Puräëa: ancient book, scripture.

R Rädhäräëi or Rädhä or Rädhikä: the eternal consort of the Supreme Lord, Ñré Kåñëa.

Radhäñöamé: the appearance day of Rädhäräëi.

Räma carita mänasa: the saga of Lord Räma written in simple language by Tulasé däsä Rämäyana: the epic story of Lord Räma written in Sanskrit by Välméki Åñi.

Rämänujäcärya: sampradäya-äcärya for the Ñré-sampradäya.

Rasa: the transcendental taste of a particular spiritual relationship with the Supreme Lord.

Rasagullä: a sweet prepared from milk curds and soaked in sugar syrup.

Ratha: a chariot, cart.

Rupees: the national currency of India.

Indian rupees or INR or Rs.

S Sabjé: cooked vegetables or vegetable curry.

Sädhana: one’s schedule of regulated devotional practices or daily routine.

Säk: green leaf subjé or curry.

Samädhi: trance, absorption consciousness of God.

in

Ñambhu: a name of Lord Çiva.

Sampradäya: a bonafide line or denomination coming from the Supreme Lord Himself.

Saàsära: the cycle of repeated death and repeated rebirth in this material world.

Sandeña: a sweet prepared from milk.

Saëkértana: congregational chanting of the holy names of the Lord, the recommended process of yoga for this age. This recommendation is given in the Vedas, Upaniñads and Puräëas.

Sannyäsa: the renounced order of life for spiritual culture.

Sannyäsé: a person in the renounced order.

Sarovara: lake.

Sästra: revealed scripture.

Sevä: service. Çiva: an incarnation of the Lord as a demigod who is His agent within the material world, particularly as related to the mode of ignorance.

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Skanda Puräëa (81,100 verses): one of the eighteen Puräëas, in this particular Puräëa Bhubaneswar, Orissa, Püri and Lord Jagannätha are explained. Ñré Caitanya-caritämåta: see Caitanyacaritämåta. Çréla A. C. Bhaktivedanta Swami Prabhupäda (Çréla Prabhupäda): The founder Äcärya of ISKCON. Please see A. C. Bhaktivedanta Swami Prabhupäda. Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja (18741937): The founder of the Gauòéya Maöha. Please see Bhaktisiddhänta Sarasvaté Öhäkura. Ñrémad-Bhägavatam: the voluminous scripture (18,000 verses) composed by Ñréla Vyäsadeva to describe and explain the pastimes and glories of Lord Kåñëa Sudarñana Cakra: Lord Kåñëa’s disc weapon.

Supersoul: see Paramätmä.

Svarüpa: constitutional nature; the eternal constitutional nature and identity of the self which is realised in the stage of bhäva.

T Thänä: a police station.

Tilaka: sacred clay marking the body of a devotee as a temple of God. Tértha: a holy place.

Triñüla: Lord Çiva’s trident.

Tulasé: a sacred plant from India.

U Uttama-adhikäri: a devotee on the topmost level of devotional service, he sees Kåñëa face to face.

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V Vaiñëava: a true Vaiñëava is a paramahaàsa (a swanlike personality), a very rare personality.

Vaiñëava-kñetra: a place or region inhabited by and dear to devotees of Lord Kåñëa, a holy place.

Vaiñëava-pravara: the most eminent or best of all devotees, the chief.

Varanasi: a holy city in India.

Vänaprastha-äñrama: when one has retired from family life; the third order of Vedic spiritual life.

Viñvambharé: a name of goddess Durgä.

Viñvambharé-rüpa: the form in which Goddess Durgä supports or carries the entire universe.

Vraja Maëòala: the area of Våndävana.

Vyäsadeva: the greatest philosopher of ancient times. He was an incarnation of Viñëu empowered for literary activities, and he compiled the Vedas, Puräëas, Mahäbhärata, Vedänta-sütra etc.

Vyäsa-püjä: the celebration of the appearance day of the spiritual master, who is the bonafide representative of Çréla Vyäsadeva.

Vyäsäsana: the honoured seat of the bonafide spiritual master, named after Çréla Vyäsadeva.

Y Yajëa: sacrifice.

Yoga: union or connecting oneself with the Supreme.

Yogé: one who performs yoga.

Z Zamindär: a sub-king or landowner of vast areas of land.

Notes & References

1. Anubhäñya commentary: His Divine Grace Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, [Quoted Çré Caitanya-caritämåta, Madhya-lélä, 25.9 purport]

Preface

1. Çré Vaiñëava Praëäma-mantra.

2. Çré Caitanya-caritämåtai, Ädi-lélä 10.7.

3. Çrémad-Bhägavatam 5.12.12.

4. Quoted by Çréla Sanätana Gosvämé in his Çré Hari-bhakti-viläsa 4.344.

5. Padma-puräëa, quoted by Çréla Sanätana Gosvämé in his Çré Haribhakti-viläsa 4.358.

6. Çré-guru-vandanä, verse four, from the Prema-bhakti-candrikä of Çréla Narottama däsa Öhäkura.

7. Bhaktivinoda-väëé-vaibhava, chapter 7, part 8.

Introduction

From a lecture by Çréla Gour Govinda Swami Mahäräja on the Çrémad-Bhägavatam 9.15.39-40, Bhubaneswar 26 December, 1994.

1. Çrémad-Bhägavatam 5.18.12.

2. Çré Caitanya-caritämåta, Madhya-lélä 22.75.

3. Çré Caitanya-caritämåta, Madhya-lélä 6.147.

4. Çré Caitanya-bhägavata, Ädi-Kaëòha 17.4-24.

5. Çrémad-Bhägavatam 9.4.63.

6. Çré Caitanya-caritämåta, Madhya-lélä 25.127.

7. Bhagavad-gétä 6.30.

Chapter One 1. Çréla Prabhupäda-lélämåta, Volume Five, chapter ‘Let there be a Temple’.

2. Çréla Prabhupäda-lélämåta, Volume Five, chapter ‘Let there be a Temple’.

3. Brahma-vaivarta Puräëa cited in Çré Caitanya-caritämåta, Ädi-lélä 17.164.

4. From a lecture by Çré Çrémad Gour Govinda Swami, 18.06.1990.

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Çrémad-Bhägavatam 7.15.7-9. The Essence of all Dharma.

5. Manu-saàhitä 12.10, quoted in Çré Gauòéya-kaëöhahära 15.29, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

6. Manu-saàhitä 12.10, Kulukka Bhaööa Öékä commentary on the above verse from Manu-saàhitä, quoted in Çré Gauòéya-kaëöhahära 15.30, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

7. Manu-saàhitä 12.11, quoted in Çré Gauòéya-kaëöhahära 15.34, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

8. Skanda Puräëa, Süta Saàhitä, quoted in Çré Gauòéya-kaëöhahära 15.38, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

9. Padma Puräëa, Svarga Khaëòa, Ädi 13, quoted in Çré Gauòéyakaëöhahära 15.39, compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

10. Bhagavad-gétä 6.13.

11. From a lecture by Çré Çrémad Gour Govinda Swami, 23.01.1995, Çrémad-Bhägavatam 9.20.28. The Four Divisions of Each Äçrama.

12. From a lecture by Çré Çrémad Gour Govinda Swami, 23.01.1995, Çrémad-Bhägavatam 9.20.28. The Four Divisions of Each Äçrama.

13. From a lecture by Çré Çrémad Gour Govinda Swami, 23.01.1995, Çrémad-Bhägavatam 9.20.28. The Four Divisions of Each Äçrama.

14. From a lecture by Çré Çrémad Gour Govinda Swami, 02.11.1989, Çréla Prabhupäda‘s disappearance.

Chapter Three

1. Bhagavad-gétä 12.18-19.

2. Çré Çrémad Gour Govinda Swami, 20.11.89. Bhubaneswar evening darçana.

3. From a lecture, by Çré Çrémad Gour Govinda Swami, Real Gåhastha is Brahmacäré, Bhubaneswar 12.04.1995 Çrémad-Bhägavatam 9.18.40.

4. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

5. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

6. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

7. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

8. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April

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Notes & References 1995 in Bhubaneswar.

9. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

10. From a lecture on Çrémad-Bhägavatam 9.18.40 given on 12 April 1995 in Bhubaneswar.

11. Çré Bhaktyaloka by Çréla Bhaktivinode Thakura – Six Faults That Destroy Bhakti.

12. Çré Caitanya-caritämåta, Madhya-lélä 25.122.

13. Çrémad-Bhägavatam 3.23.54 purport.* 14. Çrémad-Bhägavatam 3.25.20.

15. Çrémad-Bhägavatam 3.25.25.

16. Çrémad-Bhägavatam 5.12.12.

17. Çrémad-Bhägavatam 7.5.32.

18. Çrémad-Bhägavatam 10.40.28.

19. Çré Caitanya-caritämåta, Madhya-lélä verse 25.122.

20. Çré Caitanya-caritämåta, Antya-lélä, verse 5.131.

21. Letter 12 February, 1976 ACBS/dda © 1991 by Bhaktivedanta Book Trust.

22. Conversation, recorded in Calcutta - 5 October, 1971, by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

23. From a lecture by Çréla Gour Govinda Swami on the 2 November, 1989 for Çréla Prabhupäda’s Disappearance.

Chapter Five

1. Letter to Shyama Sundarji, 15 November, 1976.

2. Letter to Gaura Govinda ACBS/jda, Våndävana 17 November, 1976.

3. Letter to Gaura Govinda ACBS/jda, Hyderabad 11 December, 1976.

4. Letter to Gaura Govinda ACBS/jda Bombay 24 December, 1976.

Chapter Six

1. Letter to Gaura Govinda ACBS/jda, Bombay 6 January, 1977.

Chapter Seven

1. Çré Båhad Bhägavatämåtam verse 1.3.54.

* Purport is the commentary of Çréla A.C. Bhaktivedanta Swami Prabhupäda on this verse.

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Chapter Eight 1. From a lecture by Çréla Gour Govinda Swami, The Heart of a Vaiñëava - 24.10.91 - Çrémad-Bhägavatam 7.9.44 - St. Louis, USA. 2. From an offering by Çréla Gour Govinda Swami, to His Divine Grace Çréla Prabhupäda, Çré Vyäsa-püjä - 25 August, 1989.

3. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

4. Çréla Prabhupäda-lélämåta, BBT. 1983 © Vol. 6 page 234.

5. Spiritual Master Must Have Prema, a darçana with Çréla Gour Govinda Swami in Bhubaneswar 24.11.1989.

6. Offering by Bhägavat däsa now BV Bhägavat Mahäräja. The first disappearance festival of Çréla Gour Govinda Swami, February 1996.

7. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

8. Morning Walk Excerpt — January 20, 1977, Bhuvaneçvara.

9. Çréla Prabhupäda-lélämåta, BBT. 1983 © Vol. 6 page 235.

10. Padma Puräëa: Quoted by Çréla Baladeva Vidyäbhüñaëa in Prameya-ratnävalé verse 5.

11. Padma Puräëa: Quoted by Çréla Baladeva Vidyäbhüñaëa in Prameya-ratnävalé verse 6.

12. Notes of Hari Çauri däsa when in Bhubaneswar 1977.

13. Source: vanisource.org 14. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

15. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

16. From a lecture by Çréla Gour Govinda Swami 2.11.1989 Çréla Prabhupäda disappearance.

17. From a lecture by Çréla Gour Govinda Swami 2.11.1989 Çréla Prabhupäda disappearance.

18. From a lecture by Çréla Gour Govinda Swami 2.11.1989 Çréla Prabhupäda disappearance.

19. From a lecture by Çréla Gour Govinda Swami, The Heart of a Vaiñëava - 24.10.91 - Çrémad-Bhägavatam 7.9.44 - St. Louis, USA. 20. From a lecture by Çréla Gour Govinda Swami, 2.11.1989 Çréla Prabhupäda disappearance.

21. Notes of Hari Çauri däsa when in Bhubaneswar 1977.

Chapter Nine

1. Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

2 Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

3 Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

4 Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

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Notes & References 5. Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

6. Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

7. Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

8. Snäna-Yäträ, Lecture by Çréla Gour Govinda Swami 23 July 1994.

9. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami, 11 July, 1994-Bhubaneswar.

10. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami, 11 July, 1994-Bhubaneswar.

11. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami 11 July, 1994-Bhubaneswar.

12. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami 11 July, 1994-Bhubaneswar.

13. Notes of Hari Çauri däsa when in Bhubaneswar 1977.

14. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami 11 July, 1994-Bhubaneswar.

15. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

16. The Confidential Meaning of Ratha-Yäträ, by Çréla Gour Govinda Swami 11th July, 1994-Bhubaneswar.

17. Çréla Prabhupäda-lélämåta, BBT. 1983 © Vol. 6.

18. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

19. Çré Caitanya-caritämåta, Madhya-lélä Chapter 5, Summary: The Activities of Säkñi-gopäla.

20. Çrémad-Bhägavatam Introduction by A.C. Bhaktivedanta Swami Prabhupäda.

21. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

Chapter Ten

1. From an interview with Jayadharma däsa Coory Qld. Australia, 1991.

2. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

3. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

4. A lecture by His Divine Grace AC Bhaktivedanta Swami Prabhupäda in Bhubaneswar Orissa India 26.01.1992. Quoted from Back to Godhead Magazine.

5. From Çréla Prabhupäda Lélämåta, Uniting Two Worlds, Chapter titled Chant Hare Kåñëa and Fight.

6. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

7. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

8. Notes of Hari-çauri däsa when in Bhubaneswar 1977.

9. From a lecture given by Çréla Gour Govinda Swami, on the 6 March 1993 Çrémad-Bhägavatam 8.22.29-30 Bhubaneswar Orissa India.

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Chapter Eleven

1. Compiled by Maïjumedhä devé däsé.

2. Compiled by Maïjumedhä devé däsé.

3. Compiled by Maïjumedhä devé däsé.

Chapter Fifteen

1. From a lecture given by Çréla Gour Govinda Swami, He Reasons Ill Who Tell That Vaisnavas Die, Çrémad-Bhägavatam 9.11.27, 4 July, 1994 Bhubaneswar.

Chapter Seventeen

1. Çré Caitanya-caritämåta, Madhya-lélä 25.265.

2. Çré Caitanya-caritämåta, Ädi-lélä 2.18 purport.* 3. Çré Caitanya-caritämåta, Ädi-lélä 2.52.

4. Çré Caitanya-caritämåta, Ädi-lélä 2.53.

5. Çré Caitanya-caritämåta, Ädi-lélä 2.53 purport.* 6. Çré Caitanya-caritämåta, Ädi-lélä 5.41.

7. Lecture, by Çréla A.C. Bhaktivedanta Swami Prabhupäda, ÇrémadBhägavatam Mäyäpura March 10 1976 - 7.9.32.

8. Amåta Väëé - Nectar of instructions of immortality material and spiritual topics, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

9. Amåta Väëé - Nectar of instructions of immortality material and spiritual topics, Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

10. Translation. Çrémad-Bhägavatam 5.10.16-17.

11. Çrémad-Bhägavatam verse 1.4.6.

12. Çrémad-Bhägavatam 1.4.6 excerpt from purport.

13. Excerpt from Çréla Prabhupäda lecture Bhagavad-gétä 13.24 Bombay, October 23, 1973.

14. Çré Éçopaniñad mantra six, purport by Çréla AC Bhaktivedantana Swami Prabhupäda.

15. Excerpt from conversation with Çréla Prabhupäda, Hrishikesh, May 13, 1977.

16. Çré Caitanya-caritämåta, Madhya-lélä 9.240-241.

17. Bhagavad-gétä 7.3.

18. Çrémad-Bhägavatam 6.14.14.

19. Çrémad-Bhägavatam 6.14.5.

20. Çré Brahma-saàhitä 5. 38.

21. Çré Brahma-saàhitä 5.56.

22. Laguòé däsa interview by Harinämänanda däsa.

23. Laguòé däsa interview by Harinämänanda däsa.

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Notes & References 24. Laguòé däsa interview by Harinämänanda däsa.

25. Laguòé däsa interview by Harinämänanda däsa.

26. Laguòé däsa interview by Harinämänanda däsa.

27. Çré Bhakti-rasämåta-sindhu 1.4.1.

28. Çré Caitanya-caritämåta, Madhya-lélä 6.4.

29. Çré Caitanya-caritämåta, Madhya-lélä 6.6.

30. Çré Caitanya-caritämåta, Madhya-lélä 6.8.

31. Çré Caitanya-caritämåta, Madhya-lélä 6.9.

32. Çré Caitanya-caritämåta, Madhya-lélä 6.10.

33. Çré Caitanya-caritämåta, Madhya-lélä 6.11.

34. Çré Caitanya-caritämåta, Madhya-lélä 6.12.

35. Çré Caitanya-caritämåta, Madhya-lélä 2.50-51.

36. Çrémad-Bhägavatam 7.5.32.

37. Laguòé däsa. This is Mäyäpura. Gauränga Bhavan and today is 22 January 2016. We will talk about Ñréla Gour Govinda Mahäräja interview by Harinämänanda däsa.

38. Bhakti-rasämåta-sindhu 1.3.29, found in Hari-bhakti-sudhodaya.

39. Interview with Kratu däsa Kolkata November 2014.

40. Çrémad-Bhägavatam 11.2.40.

41. Çré Caitanya-caritämåta, Ädi-lélä 7.78.

42. Çré Caitanya-caritämåta, Ädi-lélä 7.83.

43. Laguòé däsa. This is Mäyäpura. Gauränga Bhavan and today is 22 January 2016. We will talk about Ñréla Gour Govinda Mahäräja interview by Harinämänanda däsa.

44. Çré Kåñëa Saàhitä, verse 1.20, by Çréla Bhaktivinoda Öhäkura.

45. Çré Caitanya-caritämåta, Madhya-lélä 13.106.

46. Çré Caitanya-caritämåta, Antya-lélä 14.99.

47. Çré Caitanya-caritämåta, Antya-lélä 14.99 purport.* 48. Bhakti-rasämåta-sindhu [Nectar of Devotion] page 227 Changing of Bodily Colour by Çréla Prabhupäda.

49. Bhakti-rasämåta-sindhu [Nectar of Devotion] page 227 Changing of Bodily Colour by Çréla Prabhupäda.

50. Çrémad-Bhägavatam 4.12.18.

51. Çrémad-Bhägavatam 4.12.18 purport.* 52. Çrémad-Bhägavatam 11.14.24.

53. Laguòé däsa interview by Harinämänanda däsa.

54. Kaöha Upaniñad 1.2.7.

55. Çré Caitanya-caritämåta, Madhya-lélä verse 3.63.

* Purport is the commentary of Çréla A.C. Bhaktivedanta Swami Prabhupäda on this verse.

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Chapter Eighteen

1. Çrémad-Bhägavatam 2.3.15.

2 Çrémad-Bhägavatam 2.3.15 purport.* 3 Çrémad-Bhägavatam 2.3.15 purport.* 4. Çrémad-Bhägavatam 2.3.15 purport. * 5. Çrémad-Bhägavatam 3.2.2.

6. Çrémad-Bhägavatam 3.2.2 purport.* 7. Çrémad-Bhägavatam 10.13.2.

8. Çrémad-Bhägavatam 2.8.5 purport.* 9. Çrémad-Bhägavatam 2.8.5 purport.*

*Purport is the commentary of Çréla A.C. Bhaktivedanta Swami Prabhupäda on this verse.

Appendices

1. Çréla Akiïcana-Niñkiïcana Kåñëa Däsa Bäbäjé Mahäräja The exalted Godbrother of Çréla AC Bhaktivedanta Swami Prabhupäda.

A brief excerpt of his later years from an article compiled by Bhaktisiddhänta däsa [Våndävana]. Used with permission.

2. Memories of Çréla Akincana Kåñëa Dasa Bäbäjé Mahäräja

By Jayantakrid däsa now BV Çuddhadvaiti Svämé. Used with permission.

3. Remembrances of Çréla Akiïcana Kåñëa Däsa Bäbäjé Mahäräja

by Dhéra däsa. Used with permission.

4. Glorification of Çréla Kåñëa Däsa Bäbäjé Mahäräja - Svädhikäränanda däsa Brahmacäré By Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräja.

Taken from talks given on 29 April 1982 & 30 April 1982. Used with permission.

5. Çré Çrémad Kåñëa Däsa Bäbäjé Mahäräja From, My Beloved Masters, by Çré Çrémad Bhakti Vijïäna Bhäraté Gosvämé Mahäräja.

6. Official Statement of the BTG Akiïcana Kåñëa Däsa Bäbäjé Mahäräja From Back to Godhead, magazine, September 1982.

7. From Chapter Fifteen, from the section - The Most Amazing Thing Occurred.

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T

hen the most astounding thing took place.

Actually, it was set up, a little bit, by the new devotees that were taking initiation from Śrīla Prabhupāda. Śrīla Prabhupāda had to explain to them the meaning of initiation, but when Gour Govinda Mahārāja came up, well, he took over the whole show because he gave a spontaneous speech to Śrīla Prabhupāda on the glories of the guru. Śrīla Prabhupāda went into a sort of trance when he heard this. His offering was quite lengthy and it was all in Sanskrit. Śrīla Prabhupāda was very taken back and was practically crying. Śrīla Prabhupāda glorified Gour Govinda Mahārāja very much. He said this is how to glorify the spiritual master. He was very much taken by the offering of Gour Govinda Mahārāja.

— Excerpt from Chapter 1

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