Golden Jubilee - Tridanda Sannyasa

Tridaṇḍa Sannyāsa

1975 - 2025

The Acceptance of Sannyāsa of Our Gurudeva

Śrīmad Gour Govinda Swami

Tridaṇḍa Sannyāsa –Golden Jubilee –

1975 - 2025

The Fiftieth Anniversary of Śrī Śrīmad Gour Govinda Swami Mahārāja’s

Sannyāsa Initiation by His Most Beloved Spiritual Master

Tridaṇḍa Sannyāsa - Golden Jubilee

Tattva Vicära Publications is inspired by the remarkable words and glories of Äcärya Öhäkura - Çréla Gour Govinda Swami Mahäräja.

This publication is a compilation of informal talks, interviews, and lectures given by Çréla Gour Govinda Swami Mahäräja. Some of the informal talks have been abridged for publication.

Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

ISBN: 978-0-645-92842-6

© 2025 TATTVA VICÄRA PUBLICATIONS

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nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine

namas te sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe

I offer my respectful obeisances unto His Divine Grace Śrīla A.C. Bhaktivedanta Swami Prabhupāda, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.

Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhānta Sarasvatī Gosvāmī. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate gour govinda-svāmin iti nāmine

namas te abhaya-prīya gour bhava prakāsine nityānanda kṛpa-sindho gopāl sarva-darśine

I offer my respectful obeisances unto His Divine Grace Śrīla Gour Govinda Swami, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.

Hey! Abhay-prīya (dearmost disciple of Śrīla A.C. Bhaktivedanta Swami Prabhupāda), you revealed the innermost mood of Śrīman Mahāprabhu, you are the ocean of Śrī Nityānanda’s mercy and wherever you look you see your beloved Śrī Gopāl, please accept my repeated daṇḍavat-praṇām at your most gracious lotus feet.

Ei-bära

Karuëä Karo

Çréla

Narottama däsa Öhäkura

ei-bära karuëä karo vaiñëava-gosäïi patita-pävana tomä bine keho näi (1)

O Vaiñëava Gosäi, be merciful to me now. You are the saviour of the fallen souls. Except for you, there is no one [who can deliver me].

kähära nikaöe gele päpa düre jäya emona dayäla prabhu kebä kothä päya? (2)

Where can one find such a merciful personality by whose mere proximity one’s sins go far away?

gaìgära paraça hoile paçcäte pävana darçane pavitra karo—ei tomära guëa (3)

Only after touching the Gaìgä does one become purified, but simply by seeing you, one is purified. This is your great quality.

hari-sthäne aparädhe tä’re harinäma tomä-sthäne aparädhe nähiko edäna (4)

Offences committed at the lotus feet of Çré Hari are absolved by harinäma, but for offences against you there is absolutely no means of deliverance.

tomära hådaye sadä govinda viçräma govinda kahena, ‘mama vaiñëava-paräëa’ (5)

Çré Govinda is always resting in your heart. Govinda thus says, “The Vaiñëavas are My life and soul!”

prati-janme kori äçä caraëera dhüli narottame karo dayä äpanära boli’ (6)

In every birth, I aspire for the dust of your lotus feet. Be compassionate to this Narottama däsa and consider me your own.

Çré Çrémad Gour Govinda Swami Mahäräja

Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda

Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda

Çré Çrémad Gaura Kiçora däsa Bäbäjé Mahäräja

Çré Çrémad Saccidänanda Bhaktivinoda Öhäkura

Oṁ Rāmacandrāya Namaḥ

rämäya räma-bhadräya rämacandräya medhañe raghunäthäya näthäya sétayai pataye namaù

“I offer my respectful obeisances unto Lord Rämacandra, who is all-auspicious, the Lord of the Raghu Dynasty and the husband of Sétä-devé.” (Séta-Räma-praëäma-mantra)

Çré Räma-Navamé is the appearance day of Lord Rämacandra. He is the eighteenth incarnation of the Lord, appearing in the Raghu dynasty, the dynasty of the sun. In order to perform some pleasing work for the demigods, He exhibited superhuman powers. The Rämäyaëa describes how He built a floating bridge of stones on the Indian Ocean and reached Laìkä, the kingdom of Rävaëa, who had kidnapped Sétä. Later on, Rävaëa was killed by Him.

In the Gopäla-täpané Upaniñad it is said: “Decorated with earrings and a jewel necklace, His complexion dark, His garments yellow, and the hair on His head matted, saintly, twoarmed Lord Räma is accompanied by the goddess Sétä.”

His Mission Was to Establish an Ideal Human Society

Lord Rämacandra is known as maryädä-puruñottama. That means He very strictly follows Vedic rules, regulations, etiquette, and eka-patné-vrata — He had taken a vow to

accept only one wife. Lord Rämacandra is the ideal king who is devoted to the brähmaëas and religion, and to maintaining and protecting the highest culture of humanity, known as brahmaëya-dharma. His mission was to establish an ideal human society.

An Auspicious Day in the Life of Śrīla Gour Govinda Swami

Çré Räma-Navamé, is most significant and auspicious day in the life of Çréla Gour Govinda Swami. The following are some of those auspicious events:

1. Çré Räma-Navamé 1 April 1974, Çréla Gour Govinda Swami left household life and began wandering throughout India, searching for a bona fide spiritual master, from the Himalayas to Cape Comorin, (Kanyä-kumäré). At last, he met his spiritual master in Våndävana, and fully surrendered.

2. Çré Räma-Navamé Festival 1975, Çréla Gour Govinda Swami was formally awarded the sannyäsa order from Çréla A. C. Bhaktivedanta Swami Prabhupäda.

3. Çré Räma-Navamé 1976, Çréla Gour Govinda Swami moved to the donated land in Bhubaneswar, Orissa (Odisha), constructed a simple hut, and performed his bhajana in that place. In 1977, Çréla A.C. Bhaktivedanta Swami Prabhupäda came to Bhubaneswar, stayed for seventeen days in that hut and waited for the auspicious day of Nityänanda Trayodaçé, to lay the cornerstone of the Çré Çré Kåñëa Balaräma Temple.

4. On Çré Räma-Navamé in 1985, Çréla Gour Govinda Swami initiated disciples for the first time and continued to initiate disciples on many subsequent Çré Räma-Navamé days as well as many other auspicious days.

5. Çré Räma-Navamé 1995, Çréla Gour Govinda Swami installed Çré Çré RädhäGopénätha Deities in the wonderful Lotus Temple in the compound of the Çré Çré Kåñëa Balaräma Temple in Bhubaneswar.

Your servants,

The editors

Tattva Vicära Publication

The cornerstone that Çréla A.C. Bhaktivedanta Swami Prabhupäda laid for the Çré Çré Kåñëa Balaräma Temple

Çré Çrémad Gour Govinda Swami giving class outside his hut

First initiations by Çré Çrémad Gour Govinda Swami in Bhubaneswar

Sannyāsa Initiation

Lecture

by Çréla

A.C. Bhaktivedanta

Swami Prabhupäda Bombay, 18 November 1975

Çréla Prabhupäda: Sannyäsa means that finishing all material desires. The sannyäsa means, real sannyäsa, means no more material desires. It is the beginning of spiritual life. Etäà sa ästhäya parätma-niñöhä. Parätmä, Bhagavän... To completely devote one’s life for service of the Lord. There are äçramas, four äçramas: brahmacäré, gåhastha, vänaprastha and sannyäsa. So, sannyäsa means everything sacrificed for Kåñëa’s sake. Anäçrita-karma-phalaà käryaà karoti yaù, sa sannyäsé [Bg 6.1]:

[The Blessed Lord 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 work.]

Anyone who is working without any aspiration for resultant action. Our sannyäsés, they work very hard, preach, they collect money – but not a single farthing for himself.

The first of all, the brahmacäré is trained up. Brahmacäré guru-kule vasan dänto guror hitam [SB 7.12.1]. Brahmacäré is trained up to live at the place of guru for the benefit of guru. The same principle, when it is matured and when one dedicates his life for the benefit of Kåñëa...

Benefit of Kåñëa means benefit of the whole world. Kåñëa wants sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg 18.66]. A sannyäsé should go door to door. Mahad-vicalanaà nåëäà grhiëäà déna-cetasäm [SB 10.8.4]. A sannyäsé is called mahätmä. Why he is mahätmä? Because his ätmä is now broader. Gåhiëäà déna-cetasäm. Mahad-vicalanam. Mahätmä travels or wanders country to country, door to door – mahad-vicalanaà nåëäà gåhiëäm – especially for the householders, déna-cetasäm, whose consciousness or mind is very crippled. They are déna-cetasäm. All these materialistic person, they are simply interested how to enjoy senses; therefore, they are called déna-cetasäm, cripple-minded. They have no other idea. So, to enlighten them it is the duty of the sannyäsé to go from door to door, country to

country, just to teach them about the aim of life. That is still going on in India. Still, if a sannyäsé goes in a village, people will come to invite him, try to hear from him.

So, you are taking this pledge for serving in front of Kåñëa, Vaiñëava, guru and fire. So, you shall be very much cautious not to forget your duty. You have got good opportunity. You are going to Africa to deliver these persons. Çukadeva Gosvämé says, kiräta-hüëändhrapulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaù, ye ‘nye ca päpä [SB 2.4.18]. These groups of men are considered very fallen, kiräta, the black men. They are called niñäda. Niñäda was born of Vena, King Vena. So, they are habituated to steal; therefore, they have been given a separate place, African jungles. That is there in the Bhägavatam. So..., but everyone can be delivered. Kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaù ye ‘nye ca päpä. These are known as sinful life. But Çukadeva Gosvämé says, “There may be others which is not mentioned here.” Ye ‘nye ca päpä yad-apäçrayäçrayäù: “If they take shelter of a Vaiñëava,” çudhyanti, “they become purified.”

So, you have to become very rigid Vaiñëava; then you will be able to deliver them. Çudhyanti. How they can be purified without taking another birth? Yes. Prabhaviñëave namaù. Because Vaiñëava is going to deliver them, by the power of Viñëu they become empowered. So practically we have seen last time when I went to Nairobi, so many, these Africans, they are making progress very nicely. They are making nice questions. They are following rules and regulation. So African people, they are not so much sophisticated or so-called civilised to forget God. But if you work sincerely and if you can deliver one person only by your endeavour, then immediately you become recognised by Kåñëa. Na ca tasmän manuñyeñu kaçcin me priya-kåttamaù [Bg 18.69]. This is the quickest way to become recognised by Kåñëa, by preaching work.

So be seriously..., you take. This business is very nice, and there is good prospect. Prospect is there for everywhere. It is not that... Påthivéte äche yata nagarädi-gräma. Caitanya Mahäprabhu said there are as many villages and as many towns on the surface of the globe. So, His word is not a trifle thing. Yes. There is potency in all the parts of the world to become Vaiñëava.

påthivéte äche yata nagarädi-grama sarvatra pracära haibe mora näma

[CB Antya-khaëòa 4.126]

[In every town and village of the world, the chanting of My name will be heard.]

So, with Caitanya Mahäprabhu’s blessing and spiritual strength, and with the good wishes of Vaiñëavas, just proceed and preach and always think of Kåñëa. He will help. Buddhi-yogaà dadämi tam [Bg 10.10].

[To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.]

If you sincerely work... Kåñëa is within yourself. He will give you strength, instruction. Simply you have to become... But we should always remember that sannyäsa means material activities finished. This is sannyäsa: no more material activities. Only for the service of Kåñëa to live, that’s all. [aside:] Give the daëòa. So, this daëòa, there are four daëòas. Daëòas mean rods. One rod is body, one rod is mind, and one rod is speaking. Käya mana väkya. And the fourth rod is the self. So, you should always remember that taking this daëòa means that “My mind, my body and my words – everything is dedicated to Kåñëa. It will be used only for Kåñëa and for no other purpose.” This is called tridaëòasannyäsa. Come on.

Devotees: Jaya! Haribol! Jaya Prabhupäda!

Çréla Prabhupäda: Chant Hare Kåñëa. Chant Hare Kåñëa.

Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda

Caitanya the Trunk & The Nine Sannyāsī Roots

By Çréla Gour Govinda Swami*

paramänanda puré, ära keçava bhäraté brahmänanda puré, ära brahmänanda bharaté

viñëu-puré, keçava-puré, puré kåñëänanda çré-nåsiàhatértha, ära puré sukhänanda

ei nava müla nikasila våkña-müle ei nava müle våkña karila niçcale

“Paramänanda Puré, Keçava Bhäraté, Brahmänanda Puré and Brahmänanda Bhäraté, Çré Viñëu Puré, Keçava Puré, Kåñëänanda Puré, Çré Nåsiàha Tértha and Sukhänanda Puré — these nine sannyäsé roots all sprouted from the trunk of the tree. Thus, the tree stood steadfastly on the strength of these nine roots.”

PURPORT

Paramänanda Puré: Paramänanda Puré belonged to a brähmaëa family of the Trihut district in Uttara Pradesh. Mädhavendra Puré was his spiritual master. In relationship with Mädhavendra Puré, Paramänanda Puré was very dear to Çré Caitanya Mahäprabhu. In the Caitanya-bhägavata, Antya-khaëòa, there is the following statement:

* A lecture on Caitanya-caritämåta, Ädi-lélä 9.13-15 given on 31 January 1992, Bhubaneswar, Orissa, India.

sannyäséra madhye éçvarera priya-pätra ära nähi eka puré gosäïi se mätra

dämodara-svarüpa paramänanda-puré sannyäsi-pärñade ei dui adhikäré niravadhi nikaöe thäkena dui jana prabhura sannyäse kare daëòera grahaëa

puré dhyäna-para dämodarera kértana yata-préti éçvarera puré-gosäïire

dämodara-svarüpereo tata préti kare

“Among his sannyäsé disciples, Éçvara Puré and Paramänanda Puré were very dear to Mädhavendra Puré. Thus, Paramänanda Puré, like Svarüpa Dämodara, who was also a sannyäsé, was very dear to Çré Caitanya Mahäprabhu and was His constant associate. When Lord Caitanya accepted the renounced order, Paramänanda Puré offered Him the daëòa. Paramänanda Puré was always engaged in meditation, and Çré Svarüpa was always engaged in chanting the Hare Kåñëa mahä-mantra. As Çré Caitanya Mahäprabhu offered full respect to His spiritual master, Éçvara Puré, He similarly respected Paramänanda Puré and Svarüpa Dämodara.”

It is described in the Caitanya-bhägavata, Antya-khaëòa, Chapter Three, that when Çré Caitanya Mahäprabhu first saw Paramänanda Puré He made the following statement:

äji dhanya locana, saphala äji janma saphala ämära äji haila sarva-dharma

prabhu bale äji mora saphala sannyäsa äji mädhavendra more ha-ilä prakäça

“My eyes, My mind, My religious activities and My acceptance of the sannyäsa order have now all become perfect because today Mädhavendra Puré is manifest before Me in the form of Paramänanda Puré.”

The Caitanya-bhägavata further states:

kathokñaëe anyo ’nye karena praëäma paramänanda-puré caitanyera priya-dhäma

“Thus, Çré Caitanya Mahäprabhu exchanged respectful obeisances with Paramänanda Puré, who was very dear to Him.”

Paramänanda Puré established a small monastery behind the western side of the Jagannätha Temple, where he had a well dug to supply water. The water, however, was bitter, and therefore Çré Caitanya Mahäprabhu prayed to Lord Jagannätha to allow Ganges water to come into the well to make it sweet. When Lord Jagannätha granted the request, Lord Caitanya told all the devotees that from that day hence, the water of Paramänanda Puré’s well should be celebrated as Ganges water, for any devotee who would drink it or bathe in it would certainly get the same benefit as that derived from drinking or bathing in the waters of the Ganges. Such a person would certainly develop pure love of Godhead.

It is stated in the Caitanya-bhägavata (Antya-khaëòa 3.255):

prabhu bale ämi ye ächiye påthivéte niçcaya-i jäniha puré-gosäïira préte

“Çré Caitanya Mahäprabhu used to say, ‘I am living in this world only on account of the excellent behaviour of Çré Paramänanda Puré.’”

The Gaura-gaëoddeça-dépikä (118) states, puré çré-paramänando ya äséd uddhavaù purä. “Paramänanda Puré is none other than Uddhava.” Uddhava was Lord Kåñëa’s friend and cousin, and in caitanya-lélä the same Uddhava became the friend of Çré Caitanya Mahäprabhu and His uncle in terms of their relationship in the disciplic succession.

Keçava Bhäraté: The Sarasvaté, Bhäraté and Puré sampradäyas belong to the Çåìgerémaöha in South India, and Çré Keçava Bhäraté, who at that time was situated in a monastery in Katwa, belonged to the Bhäraté-sampradäya. According to some authoritative opinions, although Keçava Bhäraté belonged to the Çaìkara-sampradäya, he had formerly been initiated by a Vaiñëava. He is said to have been a Vaiñëava on account of having been initiated by Mädhavendra Puré, for some say that he took sannyäsa from Mädhavendra Puré. The temple and Deity worship started by Keçava Bhäraté are still existing in the village known as Khäöundi, which is under the postal jurisdiction of Kändarä in the district of Burdwan. According to the managers of that maöha, the priests are descendants of Keçava Bhäraté, and some say that the worshippers of the Deity are descendants of the sons of Keçava Bhäraté. In his householder life he had two sons, Niçäpati and Üñäpati, and a brähmaëa of the name Çré Nakaòicandra Vidyäratna, who was a member of the family of Niçäpati, was the priest in charge at the time that Çré Bhaktisiddhänta Sarasvaté visited this temple. According to some, the priests of the temple belong to the family of Keçava Bhäraté’s brother. Still another opinion is that they descend from Mädhava Bhäraté, who was another disciple of Keçava Bhäraté’s. Mädhava Bhäraté’s disciple Balabhadra, who also later became a sannyäsé of the Bhäraté-sampradäya, had two sons in his family life, named Madana and Gopäla.

Madana, whose family’s surname was Bhäraté, lived in the village of Äuriyä, and Gopäla, whose family’s surname was Brahmacäré, lived in the village of Denduòa. There are still many living descendants of both families.

In the Gaura-gaëoddeça-dépikä (52), it is said:

mathuräyäà yajïa-sütraà purä kåñëäya yo muniù dadau sändépaniù so ’bhüd adya keçava-bhäraté

“Sändépani Muni, who formerly offered the sacred thread to Kåñëa and Balaräma, later became Keçava Bhäraté.”

It is he who offered sannyäsa to Çré Caitanya Mahäprabhu. There is another statement about Keçava Bhäraté from the Gaura-gaëoddeça-dépikä (117): iti kecit prabhäñante ’krüraù keçava-bhäraté. “According to some authoritative opinions, Keçava Bhäraté is an incarnation of Akrüra.” Keçava Bhäraté offered the sannyäsa order to Çré Caitanya Mahäprabhu in the year 1432 çakäbda (A.D. 1510) in Katwa. This is stated in the Vaiñëava-maïjuñä, Part Two.

Brahmänanda Puré: Çré Brahmänanda Puré was one of the associates of Çré Caitanya Mahäprabhu while He was performing kértana in Navadvépa, and he also joined Lord Caitanya in Jagannätha Puré. We may note in this connection that the name Brahmänanda is accepted not only by Mäyävädé sannyäsés but by Vaiñëava sannyäsés also. One of our foolish god-brothers criticised our sannyäsé Brahmänanda Svämé, saying that this was a Mäyävädé name. The foolish man did not know that Brahmänanda does not always refer to the impersonal Brahman. Para-brahman, the Supreme Brahman, is Kåñëa. A devotee of Kåñëa can therefore also be called Brahmänanda; this is evident from the fact that Brahmänanda Puré was one of the chief sannyäsé associates of Lord Caitanya Mahäprabhu.

Brahmänanda Bhäraté: Brahmänanda Bhäraté went to see Çré Kåñëa Caitanya Mahäprabhu at Jagannätha-dhäma. At that time, he used to wear only a deerskin to cover himself, and Çré Caitanya Mahäprabhu indirectly indicated that He did not like this deerskin covering. Brahmänanda Bhäraté therefore gave it up and accepted a loincloth of saffron colour, as used by Vaiñëava sannyäsés. For some time, he lived with Çré Caitanya Mahäprabhu at Jagannätha Puré. (Caitanya-caritämåta, Ädi-lélä 9.16 purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda)

Mādhavendra Purī Is the Seed of The Bhakti-kalpa-taru in this Sampradāya

These are the nine roots of that tree. Çréla Kaviräja Gosvämé gives the description of that bhakti-kalpa-taru, the desire tree of devotional service, and Mädhavendra Puré is the

the trunk & the nine SannyäSé rootS

seed of that bhakti-kalpa-taru in this sampradäya. Mädhavendra Puré is the seed. Then Éçvara Puré is the first sprout, aìkura.

çré-éçvarapuré-rüpe aìkura puñöa haila äpane caitanya-mälé skandha upajila

“The seed of devotional service next fructified in the form of Çré Éçvara Puré, and then the gardener Himself, Caitanya Mahäprabhu, became the main trunk of the tree of devotional service.” (Caitanya-caritämåta, Ädi-lélä 9.11)

The seed of devotional service, Éçvara Puré became aìkura, the first sprout. Mädhavendra Puré is the seed, Éçvara Puré is the sprout, and Caitanya Mahäprabhu is the mälé, the gardener Himself. He is the gardener and He also became the main trunk of that devotional tree.

Nine Sannyāsī Roots Sprouted from the Trunk of the Tree

Then this verse states, nijäcintya-çaktye mälé haïä skandha haya sakala çäkhära sei skandha müläçraya

“Çré Caitanya Mahäprabhu by His inconceivable powers became the gardener, the trunk and the branches simultaneously.” (Caitanya-caritämåta, Ädi-lélä 9.12)

He expanded himself and nine sannyäsé roots sprouted from the trunk of the tree: “Paramänanda Puré, Keçava Bhäraté, Brahmänanda Puré, Brahmänanda Bhäraté, Viñëu Puré, Keçava Puré, Kåñëänanda Puré, Nåsiàha Tértha, Sukhänanda Puré – these nine sannyäsé roots all sprouted from the trunk of the tree. Thus, this tree stood firmly, steadfastly on the strength of these nine roots.” The root is very strong and now it is spread throughout the world. Prabhupäda has given some information about Brahmänanda Puré, Brahmänanda Bhäraté, Paramänanda Puré, and Keçava Bhäraté in his purport. Some more information about Brahmänanda Bhäraté you will find in Madhya-lélä. Prabhupäda Mahäräja has said: “Brahmänanda Bhäraté went to see Çré Kåñëa Caitanya Mahäprabhu at Jagannätha Dhäma. At that time, he used to wear only a deerskin to cover himself, and Çré Caitanya Mahäprabhu indirectly indicated that he did not like this deerskin covering. Brahmänanda Bhäraté therefore gave it up and accepted a loincloth of saffron colour, as used by Vaiñëava sannyäsés. For some time, he lived with Çré Caitanya Mahäprabhu at Jagannätha Puré.” That description you find in Madhya-lélä. Brahmänanda Bhäraté is the god-brother of Éçvara Puré, so, Mahäprabhu’s guru. The god-brother of guru is also as good as guru and should be respected accordingly.

Brahmānanda Bhāratī Gave Up His Deerskin

At one time, he was putting on this cäma, deerskin when Brahmänanda Bhäraté wanted to come and see Çrémän Caitanya Mahäprabhu. When Mahäprabhu heard that Brahmänanda Bhäraté wanted to come, Mahäprabhu said, “He is My guru. I must go to him to have his darçana. Why will he come to Me?” So Mahäprabhu went there. Brahmänanda Bhäraté was standing there wearing the deerskin. Mahäprabhu asked, “Where is Bharati Gosäi?” He was standing in front of Him. The people there said, “He is standing there.” Then Mahäprabhu said, bhäraté-gosäïi kene paribena cäma, “Why should Gosäïi wear this skin?” (Caitanyacaritämåta, Madhya-lélä 10.157)

He did not pay obeisances, though He saw him, but He pretended as if He could not see him, because he was wearing this cäma, deerskin and Mahäprabhu did not like it. Brahmänanda Bhäraté could understand that Mahäprabhu did not like it. Then,

bhäla kahena,— carmämbara dambha lägi’ pari carmämbara-paridhäne saàsära nä tari

Thus, admitting his mistake, Brahmänanda Bhäraté thought, “He spoke well. I put on this deerskin only for prestige. I cannot cross over the ocean of nescience simply by wearing a deerskin.” (Caitanya-caritämåta, Madhya-lélä 10.159)

Mahäprabhu said, “Those who put on deerskin are very proud fellows.” Generally, the Mäyävädé sannyäsés, some sannyäsés, they put on. It is dhamba, it is pride. And if someone shows this pride by putting on a deerskin then he cannot be delivered from this saàsära. Mahäprabhu’s teaching is tåëäd api sunécena. A real devotee, Vaiñëava is very humble, much humbler than a blade of grass lying in the street. Brahmänanda Bhäraté could understand it, so he gave up that deerskin and put on a loincloth or saffron cloth of a Vaiñëava sannyäsé. And Mahäprabhu gave him that cloth.

carmämbara chäòi’ brahmänanda parila vasana prabhu äsi’ kaila täìra caraëa vandana

“As soon as Brahmänanda Bhäraté gave up his deerskin and covered himself with sannyäsé robes, Çré Caitanya Mahäprabhu came and offered His respects at his lotus feet.” (Caitanyacaritämåta, Madhya-lélä 10.161)

When he put on the loincloth giving up that deerskin, then Mahäprabhu paid obeisances. When Mahäprabhu paid obeisances, Brahmänanda Bhäraté objected to it.

the trunk & the nine SannyäSé

bhäraté kahe,-tomära äcära loka çikhäite punaù nä karibe nati, bhaya päìa citte

Brahmänanda Bhäraté said, “You instruct the general populace by Your behaviour. I will not do anything against Your wishes; otherwise, You will not offer me respects but will neglect me. I am afraid of this.” (Caitanya-caritämåta, Madhya-lélä 10.162)

Two Brahmas in this Nīlācala Dhāma

That means he became humble now. Bhäraté said, “Now I see there are two brahmas in this Néläcala Dhäma.”

sämpratika ‘dui brahma’ ihäì ‘caläcala’ jagannätha-acala brahma, tumi ta’ sacala (Caitanya-caritämåta, Madhya-lélä 10.163)

“Jagannätha, sitting there, is acala brahma, He is not moving, and You are the second brahma, Who is moving. Two brahmas I see. Tumi-gaura-varëa, teìha-çyämala-varëa, You are gaura complexion, and He is black. Dui brahme kaila saba jagat-täraëa, You two brahmas deliver the whole world. I see these two brahmas now, in Néläcala Dhäma.” Then Mahäprabhu said, prabhu kahe,-satya kahi, tomara ägamane dui brahma prakaöila çré-puruñottame

‘brahmänanda’ näma tumi-gaura-brahma ‘cala’ çyäma-varëa jagannätha vasiyächena ‘acala’ (Caitanya-caritämåta, Madhya-lélä 10.165-166)

“What you said that is the truth. When you came here these two brahmas manifested. You are Brahmänanda, complexion is gaura, and acala Jagannätha is sitting there. Because of your arrival here these two brahmas manifested.” He spoke in that way.

Sārvabhauma Bhaṭṭācārya Became the Mediator

Then Brahmänanda Bhäraté requested Särvabhauma Bhaööäcärya to be mediator. “You please solve this dispute.” When Brahmänanda Bhäraté said that Caitanya Mahäprabhu is brahma and Mahäprabhu said that Brahmänanda is brahma, this dispute you should solve now.” That means Särvabhauma Bhaööäcärya became the mediator. And also, he quoted from Viñëu-sahasra-näma-stotra, from Mahäbhärata: * * Mahäbhärata (Däna-dharma, Viñëu-sahasra-näma-stotra).

suvarëa-varëo hemäìgo varäìgaç candanäìgadé sannyäsa-kåc chamaù çänto niñöhä-çänti-paräyaëaù

“In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyäsa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist non-devotees.” (Caitanya-caritämåta, Ädi-lélä 3.49)

In Viñëu-sahasra-näma it is mentioned. It is relating to Mahäprabhu. All manifestations are there. Brahmänanda Bhäraté quoted. Then the mediator Särvabhauma Bhaööäcärya, gave his verdict and said, Brahmänanda Bhäraté is victorious, and Mahäprabhu is defeated.

Mahäprabhu said, “Yes, that is true, guru must be victorious, and disciple must be defeated. Because he is guru, I am disciple.” He is the god-brother of Éçvara Puré.

guru-çiñya-nyäye satya çiñyera paräjaya bhäraté kahe,-eho nahe, anya hetu haya

(Caitanya-caritämåta, Madhya-lélä 10.173)

When Mahäprabhu said that, Brahmänanda Bhäraté said, “No. No. This is not true.” Then another reason. What is that?

bhakta öhäïi hära’ tumi,-e tomära svabhäva ära eka çuna tumi äpana prabhäva (Caitanya-caritämåta, Madhya-lélä 10.174)

“No, no, no. You accept Your defeat in front of a devotee.” Because Mahäprabhu is Kåñëa, so generally Kåñëa is bhakta-vatsala, He is very dear to His devotee, and His devotee sometimes conquers Him, bhaktair jitatvaà, bhaktair badatvam. Through pure devotion one can conquer the unconquerable, ajita jita. “You accept defeat in front of a devotee. That is Your nature.” Then he said, ära eka çuna tumi äpana prabhäva, another point is there.

äjanma karinu muïi ‘niräkära’-dhyäna tomä dekhi’ ‘kåñëa’ haila mora vidyamäna

kåñëa-näma sphure mukhe, mane netre kåñëa tomäke tad-rüpa dekhi’ hådaya-satåñëa

bilvamaìgala kaila yaiche daçä äpanära ihäì dekhi’ sei daçä ha-ila ämära (Caitanya-caritämåta, Madhya-lélä 10.175-177)

Brahmänanda Bhäraté said: “Another point is, I was an impersonalist. I was meditating on impersonal brahman. But seeing You, now Kåñëa manifested before me. I am meditating on Kåñëa now. I see Kåñëa now. Now the name of Kåñëa is automatically uttered on my tongue. I also see the same form in You, as Kåñëa. What happened to Bilvamaìgala, also happened to me.”

Bilvamaìgala was first an impersonalist, brahmavädé, then he turned into a great devotee of Kåñëa. In Bhakti-rasämåta-sindhu (3.1.44) Çréla Rüpa Gosvämé has quoted Bilvamaìgala’s statement. Bilvamaìgala has said.

advaita-véthé-pathikair upäsyäù svänanda-siàhäsana-labdha-dékñäù çaöhena kenäpi vayaà haöhena däsé-kåtä gopa-vadhü-viöena

“I was advaitavädé, impersonalist, but that Kåñëa - who is gopa-vadhü lampaöa - tricked me and made me His maidservant, däsé.”

Then Mahäprabhu said to Brahmänanda Bhäraté:

prabhu kahe,-kåñëe tomära gäòha premä haya yähäì netra paòe, tähäì çré-kåñëa sphuraya (Caitanya-caritämåta, Madhya-lélä 10.179)

“You are such a great and dear devotee of Kåñëa, you have developed such kåñëa-prema therefore wherever you look you see Kåñëa.”

Then Särvabhauma Bhaööäcärya said:

bhaööäcärya kahe,-doìhära susatya vacana äge yadi kåñëa dena säkñät daraçana (Caitanya-caritämåta, Madhya-lélä 10.180)

Bhaööäcärya the mediator then said, “Both of you spoke the truth. He is right and you are also right. Both of you are right.” Äge yadi kåñëa dena säkñät daraçana, “Kåñëa gives his darçana.

prema vinä kabhu nahe täìra säkñätkära iìhära kåpäte haya daraçana iìhära (Caitanya-caritämåta, Madhya-lélä 10.181)

“Without prema Kåñëa will never manifest Himself before anyone. If someone has developed prema, then Kåñëa manifests Himself, gives darçana. So, without the mercy of Kåñëa no one can see Kåñëa.”

Then Mahäprabhu said, “Brahmänanda Bhäraté, mahä-bhägavata, he had developed prema therefore he sees Kåñëa everywhere, premäïjana-cchurita-bhakti-vilocanena.” Mahäprabhu quoted that verse. It is in Brahma-saàhitä (5.38). But Särvabhauma Bhaööäcärya said that Mahäprabhu is Kåñëa and out of mercy He gave darçana – iìhära kåpäte haya daraçana iìhära. When Särvabhauma Bhaööäcärya said this and Mahäprabhu heard it, Mahäprabhu said, “What are you saying Särvabhauma?”

prabhu kahe, ‘viñëu’ ‘viñëu’, ki kaha särvabhauma ‘ati-stuti’ haya ei nindära lakñaëa

When Särvabhauma says that He is Kåñëa, pointing out Mahäprabhu, Mahäprabhu said, “No, no, no, no. What are you saying? It is exaggeration, ati-stuti, it is nindä lakñaëa.” That means it is blasphemy. It is not glorification, ‘ati-stuti’ haya ei nindära lakñaëa. All discourses are in this way.

Särvabhauma Bhaööäcärya felt ashamed when Mahäprabhu uttered ‘viñëu’ ‘viñëu’ and said, “If you glorify a person excessively it becomes blasphemy.” Then Mahäprabhu directed the discourse in some other way. That means those discussions stopped there. Then Mahäprabhu, Brahmänanda Bhäraté, Särvabhauma Bhaööäcärya and all devotees went to see Jagannätha. Then they departed to their respective residences.

You will find in Caitanya-caritämåta, Madhya-lélä, Chapter 10, all about Brahmänanda Bhäraté. Brahmänanda Bhäraté is also a dear sannyäsé associate of Çré Caitanya Mahäprabhu, and one of the nine roots.

Let the Gaṅgā Flow Here

After class

Çréla Gour Govinda Swami: “My life is successful, sannyäsa-dharma is successful, I achieved perfection today when I saw Paramänanda Puré. I saw him as a manifestation of Mädhavendra Puré.” This is our philosophy. If you have real vision, perfect vision you can see. Mädhavendra Puré was not physically present at that time, he had already disappeared, left the planet, but how could Mahäprabhu see him? In this way manifestation is there. This is a question of vision, perfect vision. If you have perfect vision, then you can see. Otherwise, you cannot see. So, we say, he is always there. But in what form? That is a question. So Paramänanda Puré is so dear to Mahäprabhu. That well is still there in Puré Dhäma. Have you gone there? You took water? Why didn’t you take? You didn’t know, then how did you go there? You went there. How did you go there?

Devotee One: Behind the Temple…

Çréla Gour Govinda Swami: Which Temple?

Devotee One: Jagannätha Temple. I was going through the small streets. Çréla Gour Govinda Swami: I think it may be one or two furlongs away from Puré Temple. There is a police station now there. But that well is there. It is written there, Paramänanda Puré’s well, in Bengali. We go there. We do kértana, circumambulate, take some water, drink it and sprinkle. Because Mahäprabhu has said that one who will drink this water, and bathe in it will get the same result as drinking Ganges water and taking bath in the Ganges. Mahäprabhu has said that. Because Paramänanda Puré dug that well, but the water was not sweet. It was bitter. When Mahäprabhu came there, Mahäprabhu saw, “What is this, the water is not good?” So Mahäprabhu prayed to Lord Jagannätha, “Let the Gaìgä flow here.” So the Gaìgä came. From that day the water became Ganges water. One should visit and drink that water, sprinkle, and get that same result. So dear. In Paramänanda Puré Mahäprabhu saw Mädhavendra Puré. You see.

Çré Çrémad Gour Govinda Swami Mahäräja

Paramānanda Purī’s Well

Devotee One: One will definitely develop love of Godhead. How do we understand that? Çré Çrémad Gour Govinda Swami: Yes. How do we understand it? Mahäprabhu has said that.

Devotee One: So, if we go and take water from that well?

Çré Çrémad Gour Govinda Swami: Yes, definitely. Mahäprabhu has said that. Mahäprabhu prayed to Lord Jagannätha. Paramänanda Puré was staying there. He was such a great devotee, a mahä-bhägavata. He is very dear to Mahäprabhu. Mahäprabhu saw Mädhavendra Puré in him, such a mahä-bhägavata, Paramänanda Puré. So, if you can understand this topic and with this mood, bhäva you go there, pay obeisances, chant hare kåñëa, do kértana, circumambulate that well, and then accept that water then you will definitely get the blessings and mercy of Paramänanda Puré and Mahäprabhu and thereby you will develop kåñëa-prema. If there is no such mood and you think ‘Oh, this is an ordinary well’, then how can you have it? As he said, he went there but he did not know that it was Paramänanda Puré’s well. As I said, it is a police station now. Police people are staying there. They are eating fish, meat, drinking liquor, spoiling. Do they know this is such a place? This is a question of attitude, the personal attitude, bhäva, you see. Otherwise, how can you get it? Many people are there, going and coming. That place is still there. How many understand this, how many get it?

Devotee Two: When we have such a statement that, developing love of God or becoming liberated, but he did not say after a long time, you know, which form of liberation, or, after how long it will come. As in Nectar of Devotion there are different statements taken from different çästra where it states, one who will do this, he will achieve liberation, or he will develop love of God. Now, it is also a matter of how long it will take to happen.

Çré Çrémad Gour Govinda Swami: What time limit? This will vary from person to person. It is not the same time limit with everybody.

Devotee Two: In due course of time.

Çré Çrémad Gour Govinda Swami: It will differ according to the person’s devotional attitude. That day Çréniketana Mahäräja was saying that Dhruva Mahäräja achieved perfection within six months of his sädhana. Lord Viñëu appeared, Näräyaëa appeared before him. He saw Him face-to-face, whereas Dasya Ratnakara, who became Valmiki, was such a sinful person who could not utter the name of Räma. Instead, he said it in an inverted way, ‘mara’. They have the same guru. Närada Muni is the guru of Dhruva and he is also the guru of this Dasya Ratnakara.

Devotee Two: He was a highway robber.

Çré Çrémad Gour Govinda Swami: Highway robber, yes. He could not utter the name of Räma, such a greatly sinful person. Then Närada Muni said, “Alright, say it in an inverted way, mara.” He was killing, mara. Mara means killing. He very easily uttered mara. Then Närada Muni said, constantly. Then he said mara-mara-mara-marama-ramarama-rama. It became Räma. So, it took a long time, a whole lifetime. He became an anthill. This is the difference, time limit, you see. He came out of the anthill. Valmiki means ‘anthill’. Then he became Valmiki.

Devotee Two: Valmiki means coming out of the ant hill?

Çré Çrémad Gour Govinda Swami: Valmiki literally means anthill, white ants. So, his name is Valmiki. He is the authority of Rämäyaëa. He wrote the Rämäyaëa. The Valmiki Rämäyaëa is considered müla-rämäyaëa, original Rämäyaëa. That is çästra. No other Rämäyaëa is considered as çästra, only Valmiki Rämäyaëa.

So why such time? Because of this devotional attitude, sukåti. And also, this kåpä, the kåpä of sädhu-mahäjana is so powerful. Also, that story is there in Caitanya-caritämåta, this Mågädi the hunter* who was half killing the animals. However, he received so much mercy because, of what Närada said, he immediately accepted and executed it as it is. Immediately he broke his bow. He gave up. Whereas Dasya Ratnakara took so much time. Anyhow, the time limit is not the same with everyone, it differs from individual to individual. It is according to one’s devotional attitude. Simplicity is natural Vaiñëavism.

Devotee Three: Guru Mahäräja, Paramänada Puré appeared before Lord Caitanya, and He said He saw in him the embodiment of Mädhavendra Puré.

Çré Çrémad Gour Govinda Swami: Mahäprabhu saw. Mahäprabhu had such vision, so He saw he is Paramänanda Puré, not Mädhavendra Puré. But Mahäprabhu saw Mädhavendra Puré in him. This is a question of vision.

*Çré Caitanya-caritämåta, Madhya-lélä, Chapter Twenty-four.

A Crow Becomes Garuḍa

Devotee Three: It seems to be quite common in our line, different personalities entering... Çré Çrémad Gour Govinda Swami: Yes, yes, yes. Äveça, we say äveça, empowered. Empowered incarnation, äveça-avatära you say. It is äveça, enters into. As with Narottamadäsa Thäkura, Mahäprabhu entered into him and Nakula Brahmacäré.

Devotee Two: He could manifest Mahäprabhu.

Çré Çrémad Gour Govinda Swami: He could manifest Mahäprabhu. There are so many instances. Yes.

Devotee Three: Are there any other personalities empowering, say, Çréla Prabhupäda or Çréla Bhaktisiddhänta Prabhupäda?

Çré Çrémad Gour Govinda Swami: Definitely. Definitely. Definitely. Yes, definitely. Why not? Yes, yes, definitely. Those who are very dear, they have accepted, they empower. It is a question of empowerment. It is not impossible. They will empower, they will enter, they will empower. We say, käkera garuòa kare, a crow becomes Garuòa. Is there anything impossible on the part of Mahäprabhu? Or on the part of Jagannätha or Kåñëa? He can do and undo anything, käkera garuòa kare, He can convert a crow into Garuòa. Yes. That we sing:

mükaà karoti väcälaà

paìguà laìghayate girim yat-kåpä tam ahaà vande çré-guruà déna-täraëam paramänanda mädhava

This is kåpä, this is mercy, mercy of çré-guru, mercy of Mädhava, Kåñëa that a mükha, a dumb can become an eloquent speaker on Veda, väcäla; paìguà laìghayate, a cripple, a lame person can do mountaineering if he gets such mercy. Yes.

A Proper Recipient

Devotee Three: It is kåpä-çakti.

Çré Çrémad Gour Govinda Swami: Kåpä-çakti, kåpä-bala, yes, they can do. And many instances are there, many, definitely. Why not? But you should be the right recipient of that kåpä. Kåpä is always there, mercy is always there. As yesterday we were discussing that rope is always hanging. Kåpä rajju, the rope in the form of mercy is always hanging. But

you should catch hold of it very tightly. If you can recognise it and you can catch hold of it very tightly then you will have it. They will pull you up. However, you must be a proper recipient.

dekhiyä nä dekhe yata abhaktera gaëa ulüke nä dekhe yena süryera kiraëa (Çré Caitanya-caritämåta, Ädi-lélä 3.86)

A non-devotee will come, he cannot see. He will say, “Oh, what is this? Idol worshippers. They are worshiping idols.” He cannot see the Lord. The Lord has manifested Himself here, but a non-devotee cannot see. Süryadeva, the sun, gives such brilliant, effulgent light. Sunshine is there and rays are there, but why can an owl not see? Because he is not a proper recipient. If you are a proper recipient, suitable, really deserving, you can receive it. Otherwise, how can you get it? This is a fact. One who is really fortunate, bhägyavän, if he is a really deserving recipient, he deserves so he receives that kåpä. If he is an unfortunate fellow, mercy is showered unto you, but you cannot have it. It is given to you, but you cannot receive it. Then? So unfortunate.

Devotee Two: It is a question also of who is willing to take that mercy?

Çré Çrémad Gour Govinda Swami: Yes, proper recipient. Otherwise, it is given but you cannot receive. That story we tell when Çivajé gave, but that person could not have it.

Devotee Two: So, in one sense there is no question of selective love or selective mercy. It is given to all, but one will take and one will not take.

Çré Çrémad Gour Govinda Swami: Yes, Mahäprabhu is so wonderfully munificent, wonderfully merciful, and wonderfully magnanimous to one and all. Without discrimination He gives, but who is receiving and who is not receiving? But He is giving. Why are you not receiving it?

There Is No Question of Pride

Devotee Two: If someone thinks, I am the most intimate disciple of my spiritual master, there is something wrong with his thinking? I am the most favourite, most intimate disciple of my guru. If someone thinks like that it is quite improper.

Çré Çrémad Gour Govinda Swami: That is improper. He beats his own drum. Blows his own trumpet. This is not at all correct. “I have not received anything. I am most wretched, most degraded, most unfortunate.” This is the mood, bhäva. One who says so, he is blowing his own trumpet; he is beating his own drum.

Devotee Two: Dämbhikä.

Çré Çrémad Gour Govinda Swami: Dämbhikä, he is dämbhikä. Yes, he is a proud fellow, puffed up. How can he get the mercy of Mahäprabhu? Tåëäd api sunécena bhäva. Mahäprabhu says, tåëäd api sunécena taror iva sahiñëunä amäninä mänadena kértanéyaù sadä hariù. There is no question of this pride. He is so humble. Humility is there. He cannot get the mercy of Mahäprabhu. He cannot get the mercy of guru, who is a dear devotee of Mahäprabhu. No, no.*

Alright, thank you. Govinda he!

*A darçana with Çréla Gour Govinda Swami on 31 January 1992 in Bhubaneswar, India.

Çré Çrémad Gour Govinda Swami Mahäräja

Become a Swan

They Are Discarding Rasa

Devotee 1: Çréla Prabhupäda says in the purport, that only a paramahaàsa can know Bhagavän.

Çréla Gour Govinda Swami: Yes! The paramahaàsa can know. Kåñëa is the object of love, bäbä! If you have no love, how can you know? It is only partial, yes. Unless you know Him, how can you understand this tattva? Deep, very important rasa-tattva * is not easy to understand.

Devotee 1: By hearing.

Çréla Gour Govinda Swami: By hearing from such a devotee, who is a rasikä, who knows rasa, who is a rasikä-bhakta. And they are discarding rasa**. Don’t speak about it! Don’t speak!

Devotee 1: They say Prabhupäda did not want so much talk about this rägänuga.

Çréla Gour Govinda Swami: Why? You know, when he was preaching, he was preaching to the Western world. How can they understand?

No One Was Qualified

Devotee 1: Gurudeva, why didn’t Prabhupäda speak about this? Was there anyone qualified at the time?

Çréla Gour Govinda Swami: No one was qualified. No one. Why would he speak on this topic if no one is qualified to hear it? He only hinted at it and left. If someone is curious and wants to make advancement, they can inquire. Then he can get an understanding of it.

* The eternal fundamental principles of transcendental mellows.

** Transcendental mellows.

Frogs and Crows

Devotee 2: They also say that we are all frogs and crows, so why are we getting the opportunity now to hear?

Çréla Gour Govinda Swami: You want to remain as crows and frogs? All right. You do not want to become a swan, only a crow? ‘Crow’ means attracted to filth. They search through the garbage. Crows are delighted with garbage.

Devotee 1: Why should they stop people who have some eagerness for not wanting to be a crow, who want to be more than a crow?

Çréla Gour Govinda Swami: Do you want to become a swan? If you become a swan, the crows will be belittled. “Do not allow him to become a swan. Pull him down by his leg.”

Rāga-bhakti Comes

Spontaneously

Devotee 1: So, there is a risk of becoming sahajiyä if we go to those high topics.

Çréla Gour Govinda Swami: A-re bäbä! Sahajiyäs are cheaters, bäbä. They artificially pose. Räga-bhakti is not artificial. It is spontaneous.* Those who just imitate, who artificially perform it, they are sahajiyäs. When räga-bhakti comes, it will come spontaneously. Prabhupäda said that it is spontaneous. When that time comes, it will naturally come up. Do not artificially pose.**

* In the Çré Caitanya-caritämåta, it is described:

‘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.” (Çré Caitanya-caritämåta, Madhya-lélä 8.227)

** An excerpt from a darçana with Çréla Gour Govinda Swami, Amherst, MA, USA, 1 June 1995 (abridged version).

By the Mercy of the Guru One Receives Tattva-jñāna

Devotee: It is said that guru is one. How do we understand that in the presence of different bona fide spiritual masters? Is there any specific distinction?

Çré Çrémad Gour Govinda Swami: Is the Lord one or many? Advaya-tattva ekam eva dvitéya nästi – The Absolute is one, not many. But those who do not know this tattva say, “Oh, there are many Gods: Räma is a God, Nåsiàha is a God, Vämana is a God, Matsya is a God.” They are confused. But if one understands it in tattva then there is no confusion. As the Lord is one, so also the guru is one in tattva, but there are different manifestations. A conditioned soul cannot understand this by himself. By the mercy of the guru, one receives this tattva-jïäna.

Kṛṣṇa Knows Your Heart

Devotee: So, there are different varieties of gurus?

Çré Çrémad Gour Govinda Swami: Yes.

Devotee: Can we say that among them there are different levels of advancement –madhyama-adhikära, kaniñöha-adhikära?

Çré Çrémad Gour Govinda Swami: Yes, different levels of advancement are there. As one deserves, one receives. As an example, a shopkeeper may have varieties of commodities, first class, second class, and third class. Different customers want different qualities of commodities. The shopkeeper wants to dispose of his goods, so he shows you a third-class item and tells you it is first class. In this way he tests to see whether the customer wants third class or first class, and how much he can afford.

If, after seeing his goods, you say, “No, I do not appreciate this. Do you have anything better?” Then the shopkeeper replies, “Better things are there, but the price is more –

fifty dollars.” If you can afford it, you say, “All right, show me.” Then he will show you something superior.

And then if you again say, “No, no. I want something better.”

“I have something better than this, but the price is one hundred dollars.”

If you are prepared to spend the money, you will say, “Yes, I want that.” Then he shows you the best quality. So, there are different varieties, it is up to you to decide what you want.

Devotee: Where do we get the money to make our purchase?

Çré Çrémad Gour Govinda Swami: You have to earn the money; otherwise, how can you purchase the commodity? It is up to you what variety you want. One who is really crying, thinks, “I want the best. I do not want second class or third class. I want the topmost.”

Kåñëa knows your heart, so He makes an arrangement. It is up to you. What you desire, you will receive. Kåñëa knows what you deserve, and He makes an appropriate arrangement for you. If Kåñëa sees, “This fellow is not serious. He is just speaking externally. He is not crying in his heart. He wants to be cheated.” Then Kåñëa tells mäyä to make an arrangement, and you are cheated. As you deserve, you will receive.

A Real Sādhu Is Very Rare

Devotee: Çréla Prabhupäda used to give the example that sometimes persons posing as sädhus go to holy places, and some frivolous women go just to capture a sädhu so that they can have a son. However, the person who is posing as a sädhu is not really a sädhu. Çré Çrémad Gour Govinda Swami: Yes, he is a hypocrite, a pretender. There are many pretenders and many hypocrites, but a real sädhu is very rare. Still, there are genuine sädhus. If there were no sun and moon how would this cosmic manifestation go on? Similarly, if there were no sädhus how would Kåñëa’s saàsära, Kåñëa’s lélä, go on? Because we are conditioned souls our vision is defective. Even though a sädhu may come before us we cannot see him. Therefore, one should not say that there are no sädhus. Instead, one should say, “I am a blind person. I cannot see the sädhu.” Then one will be very eager to acquire such vision.

Kṛṣṇa-kṛpā and Guru-kṛpā Are Interrelated

Only by the help of the sunshine can you see the sun. Similarly, only by the mercy of Kåñëa can you see Him or understand Him. That mercy is received through a pure sädhu. Only by the mercy of a sädhu can you see or understand Kåñëa. You cannot understand Kåñëa through your intelligence or merit. You cannot see Him by your vision. Most people think they are the seer. You are not the seer. Kåñëa is the seer. Sädhu is the seer. You are

to be seen. You think it is just the opposite, so you are cheated. You have no vision, so how can you see? This is our Vaiñëava philosophy. This is Mahäprabhu’s teaching. We are very proud of our senses. We want to see. We want to perceive through our senses, but they are defective. The only requirement is to cry before Kåñëa from the core of the heart. Then Kåñëa makes a perfect arrangement. Those who have cried, they have received. Those who have not cried, they have not received. You have to cry, then you will meet guru. By guru’s mercy you will get Kåñëa. Kåñëa-kåpä and guru-kåpä are interrelated. In Mahäprabhu’s teachings to Çréla Rüpa Goswämé in the Çré Caitanya-caritämåta He has said, guru-kåñëa-prasäde päya bhakti-latä-béja – by the mercy of guru and Kåñëa one receives the seed of the devotional creeper. First comes kåñëa-kåpä by which you meet guru, and then, by the mercy of guru, you get Kåñëa. That is our process.

Puṇḍarīka Vidyānidhi Is a Genuine Mahā-bhāgavata

Devotee: I have heard that the disciple has to be very serious. Çré Çrémad Gour Govinda Swami: If one is not serious one cannot get anything. You should understand that the sädhu has two things: kåpä and vaïcanä. Vaïcanä means cheating. One who deserves kåpä, mercy, gets it. One who deserves cheating, is cheated. The example is Puëòaréka Vidyänidhi. Puëòaréka Vidyänidhi was a very elevated devotee, a mahä-bhägavata. However, if anyone would see him, they would think he was a bhogé, an enjoyer. He would wear costly garments and keep valuable rings on all ten fingers. He would sit on an opulent cushion and chew pan, spitting in a precious pot made of gold and añöadhätu. How is he a mahä-bhägavata? Externally, he seemed to be a bhogé, but what was inside no one could understand. Only one who has vision can understand and see his real form. Those who only see what is on the outside are cheated. Many people are not serious to see what is real. They only want what is external. They want to be cheated, so that is what they get.

Once Mukunda told Gadädhara Paëòita, “Let us go and take association of Puëòaréka Vidyänidhi. He is a mahä-bhägavata.” When Gadädhara Paëòita arrived there, he only saw the externals, and in his mind, he thought, “What has Mukunda told me? He is a mahäbhägavata? He is a bhogé!” Mukunda could understand what Gadädhara was thinking, so he immediately recited a verse from Çrémad-Bhägavatam:

aho baké yaà stana-käla-küöaà jighäàsayäpäyayad apy asädhvé lebhe gatià dhätry-ucitäà tato ‘nyaà kaà vä dayäluà çaraëaà vrajema (Çrémad-Bhägavatam 3.2.23)

Baké means Pütanä, the sister of Bakäsura. To kill baby Kåñëa, she smeared a very dreadful poison on her breast. She then allowed Kåñëa to suck her breast. But what did Kåñëa do? Kåñëa sucked her breast, and along with it He sucked out her life air. She died, but as she had done the work of a mother, Kåñëa gave her the position of mother. Therefore, this verse is saying, “Is there anyone to take shelter of who is more merciful than Kåñëa?”

As soon as Mukunda spoke this verse, Puëòaréka Vidyänidhi became ecstatic. He rolled on the ground and tears came from his eyes. All of the añöa-sättvikäù-bhäva symptoms were manifest in him. He tore his opulent cushion, smashed his spitting pot and rolled on the ground crying.

Gadädhara Paëòita thought, “Oh, he is a genuine mahä-bhägavata. I have committed a great offence thinking that he is a bhogé. Unless I am punished by him, how will I be free of the reactions to this offence? I must become his disciple. Then he will take hold of my ear and slap me. He will inflict discipline on me, and in that way, I will be freed from my reaction.” Therefore, Gadädhara Paëòita took mantra from Puëòaréka Vidyänidhi and became his disciple.

A Sādhu Has Kṛpā and Vañcanā

Puëòaréka Vidyänidhi’s external appearance was cheating, his inner nature was different. But who could see it? Therefore, sädhu has two things, kåpä and vaïcanä – mercy and cheating. If someone only wants what is external, he is cheated. And if he wants what is internal, he receives mercy, kåpä. Therefore, I say, you deserve what you get. Kåñëa knows what you want and what you deserve. A suitable arrangement will be made for you. Although there are many thousands of Prabhupäda disciples, how many have acquired real mercy? One says, “Don’t you know who I am? I am a Prabhupäda disciple!” In actuality, he is suffering and suffering. Now he has become a karmé and is gliding down to hell. Why is this? If you are not serious you cannot receive mercy. You are such a rascal. He gave you mercy, but you cannot receive it. You are so unfortunate. Sometimes I become amazed! How is it that these Prabhupäda disciples cannot understand this point? If you are serious, if you are hankering and crying in your heart, then mercy and help is always there. It is hanging like a rope in front of you – you just have to grab it. However, you are careless, you are not serious. Therefore, although it is hanging right in front of you, still you cannot have it.

Devotee: Çréla Prabhupäda gave the example of how a doctor can recognise another doctor, a businessman another businessman.

Çré Çrémad Gour Govinda Swami: Yes, because they have the vision. If you have no vision, you will only misunderstand, and misunderstanding is poison. This is going on.

It Is Not an Easy Affair to Deliver Even One Soul From the Clutches of Māyā

Devotee: It is our responsibility as disciples and grand-disciples of Çréla Prabhupäda to set a good example. The disciples must be serious as well as the devotees accepting the role of spiritual masters.

Çré Çrémad Gour Govinda Swami: Yes, one who plays the role of guru should be guru in the true sense, not a pretender or a cheater. He must be a real teacher. He should be conscious of his capacity. If I can only carry one ton, why should I accept a load of two tons? If you take more than you can carry, you will be crushed, degraded. That is the result of greed. Why develop such greed? One should be conscious of his capacity. “I have no capacity, I cannot deliver one soul, I am not liberated myself, so why shall I accept disciples?” That is only cheating and hypocrisy, nothing else. I am not completely free from anarthas, so how can I deliver others? Guru means heavy. It also means heavy responsibility. It is not an easy affair to deliver even one soul from the clutches of mäyä, the fort of Durgä. To do so, the guru has to spend gallons and gallons of spiritual blood. This is not child’s play. Also, the disciple must be serious.

The Logic of a Flock of Sheep

On the spiritual path there is no question of gauëa, mundane vote, drawing conclusions based upon the opinions of the masses. Because thousands of people say that Satya Sai is Bhagavän, people accept him as such. This is gaòòalikä-srota-nyäya, the logic of a flock of sheep. A flock of sheep is following the lead ewe. If that ewe jumps into a ditch the whole flock will follow. This is going on.

This is a personal matter, not impersonal. If you are serious, if you are crying in your heart, Kåñëa will make arrangement for you. You will meet a pure devotee, a bona fide representative of Kåñëa who can give you Kåñëa. The test is that you will feel spontaneous attraction from your heart for that sädhu. Then you will understand, “Yes, this is Kåñëa’s arrangement. I was crying for it and now it has spontaneously come.” This is the only test, nothing else.

A Thief in the Dress of a Sādhu

Devotee: In order to be protected, the disciple should always follow and not deviate from the orders of the spiritual master.

Çré Çrémad Gour Govinda Swami: Yes, do not deviate. If the disciple deviates, he will fall down. They commit aparädha, so they fall down. Otherwise, why would they deviate? If you have really developed kåñëa-prema, and you are always absorbed in seeing the allbeautiful form of Kåñëa, how can you be attracted towards the ugly witch mäyä? If someone is attracted that means he is not completely free from the clutches of mäyä. He has not gotten Kåñëa, so how can he give you Kåñëa? That is my question.

Devotee: Sometimes it is seen that a disciple who is not serious may leave his guru and pursue enjoyment like a karmé. It seems that his deviation is not as dangerous as someone who deviates philosophically.

Çré Çrémad Gour Govinda Swami: Yes, his deviation is more dangerous. A karmé is better. A karmé does not know he is deviating, but for a disciple who has come to this path, who has heard philosophy, who has accepted a guru, if he deviates it is definitely more dangerous. If someone is branded as a thief then people are cautious, “Yes, he is a thief.” But a thief in the dress of a sädhu is more dangerous.

The Ācārya Will Become Self-manifest

Devotee: Within ISKCON many prominent souls, äcäryas, will arise. But at the same time the guru never wants to say that he is a big person or...

Çré Çrémad Gour Govinda Swami: No, no. A Vaiñëava thinks himself to be the lowest of the low, tåëäd api sunécena. If someone thinks that he is a big personality, then he is a great rascal, a demon. Only a demon would speak like that. A Vaiñëava would never say such a thing. Prabhupäda has spoken on this: “Just before my Guru Mahäräja disappeared, he said, ‘At present, none of you will be äcärya. Äcärya will become self-manifest.’” Çréla Bhaktisiddhänta did not appoint any äcärya. He said, “Äcäryas are not made, they appear, they manifest.” All of our äcäryas have said that.*

* Excerpt from a darçana in San Diego, California, USA, 23 June 1992.

Do Not Advertise Your Seniority

Devotee: My understanding is that the niñöhä platform is the beginning of the madhyama stage. If that is correct, then how is it possible that someone on that level can fall down? Can anarthas still come in?

Çré Çrémad Gour Govinda Swami: Yes, if he commits an aparädha. Unless one attains the stage of prema-bhakti the possibility of fall down is there. Even at the bhäva stage anarthas are there in a very subtle form. Bharata Mahäräja had attained the bhäva stage, still he had some weakness. Some anartha was there, so he became attracted to a deer.

Devotee: We have heard that the presence of anarthas is the symptom of someone on the kaniñöha platform.

Çré Çrémad Gour Govinda Swami: On the kaniñöha platform anarthas are there in the gross form. At the niñöhä stage anarthas are still there, not grossly, but in subtle form. Even up to the level of ruci, äsakti and the beginning of bhäva, anarthas are still there in a subtle form. The example is Bharata Mahäräja, who got a deer’s body. But since he had attained the bhäva stage nothing was lost to him. Even in a deer’s body he could remember his past life and understand that “Because of my weakness I now have this deer’s body.”

A Neophyte Cannot Understand Kṛṣṇa’s Dealings with the Gopīs

Devotee: I was reading The Last Limit of Bhakti. You were saying that if one has read up to the Tenth Canto of the Çrémad-Bhägavatam but has not read the Eleventh Canto then he must fall down.

Çré Çrémad Gour Govinda Swami: Yes, because in the Tenth Canto the five chapters dealing with the räsa-lélä are described. These are transcendental sweet léläs, which are

all erotic. A neophyte cannot understand Kåñëa’s dealings with the gopés. One must hear about them from the proper source. Do not hear from an avaiñëava, from one who is very expert at speaking in very nice flowery language that gives pleasure to the ears, karëarasäyana. Do not hear from them because you cannot understand this topic and you will develop lust. Therefore, after reading the Tenth Canto of Çrémad-Bhägavatam, if you do not read the Eleventh Canto, you will fall down because in the Eleventh Canto tattva is described. In Kåñëa’s instructions to Uddhava, uddhava-saàväda, all tattvas are described.

Devotee: Çréla Prabhupäda left the planet after he completed only a portion of the Tenth Canto, and for so many years the Eleventh Canto had not been completed. Could this have contributed to some devotees having problems?

Çré Çrémad Gour Govinda Swami: Çréla Prabhupäda did not translate it, but the Eleventh Canto is there. Çrémad-Bhägavatam is there. So many commentators are there: Çréla Çrédhara Svämé wrote a commentary, Çréla Viçvanätha Cakravarté Öhäkura wrote a commentary, Çréla Sanätana Gosvämé wrote a commentary. Bhägavatam is there and the living Bhägavatam is also there. If someone is very inquisitive, he can have it. Do not feel disappointed, it is eternal. It is always there. Do you understand me?

Vaiṣṇavas Do Not Determine Seniority by Age

Devotee: You were speaking about this bhakty-utthä-anartha and pratiñöhä, wanting to have some position. There is a verse in the Manu-saàhitä that talks about seniority. It says that the vaiçyas judge seniority by wealth, kñatriyas by strength, brähmaëas by knowledge, and only the çüdras by age. Vaiñëavas do not necessarily follow this varëäçrama system. But I wonder, sometimes we say so many things about seniority, “Well, I am a very senior devotee. I am more senior than this guru or....”

Çré Çrémad Gour Govinda Swami: That is pride, dambha. A Vaiñëava is tåëäd api sunéca. He thinks, “I am the lowest of the low.” So, what is seniority? You may be a senior person, that is good, but why do you advertise and take pride in it?

Devotee: So how do Vaiñëavas determine seniority?

Çré Çrémad Gour Govinda Swami: Not by age. Vaiñëavas offer respect to one who is really advanced. Dhruva Mahäräja was a five-year old boy. Prahläda Mahäräja was only a six-or seven-year-old boy. But we consider Prahläda a mahäjana. Çukadeva Gosvämé was sixteen years old, but when he was speaking Bhägavatam to Parékñit Mahäräja, his father, Vyäsadeva, and Vyäsadeva’s guru, Närada Muni, were both present there. All of them were sitting and hearing from Çukadeva. They were senior persons. Seniority in age is a material calculation, nothing else.

Devotee: You were also speaking about how only the guru can correct and find fault with someone. Sometimes one may think, “Oh, I see some fault in my godbrother and I am going to help him. I am going to point it out and chastise him, correct him.”

Çré Çrémad Gour Govinda Swami: You have no right to chastise, no right to correct anyone. You are not guru. Guru has that right. If you see something and you have a good heart, “He is doing something wrong that is detrimental to his bhakti.” Then go to him, pay obeisances, and tell him confidentially, not in front of others, “O my brother, I see this, and it pains me very much that you are doing this and this. This is a great impediment on the path of devotion. I fear you will not be able to make any advancement. Therefore, I am coming to you and telling you. O my friend, please do not do it. Be serious about your bhajana.” Tell him in such a humble way. Speak to him confidentially, not in the presence of others. If he is serious, he will admit, “You are my great friend. I am blind to my own faults. You pointed them out, so I will be careful.” He will accept it. But if you speak in the presence of others the reverse effect will be there.

Devotee: How does a Vaiñëava deal with someone who is finding unnecessary fault with him? For example, Rämacandra Puré was criticising Mahäprabhu for the way He dressed, the way He ate, and so many other things.

Çré Çrémad Gour Govinda Swami: Therefore, Mädhavendra Puré rejected Rämacandra Puré.

Devotee: Kavi Karnapura says in his Gaura-gaëoddeça-dépikä that Rämacandra Puré is Jaöilä in kåñëa-lélä.

Çré Çrémad Gour Govinda Swami: Yes, he was formerly Jaöilä. Always finding fault. Jaöilä and Kuöilä find fault with Kåñëa and Rädhä.

Disciple Means Being Under Discipline

Devotee: Sometimes I may want to correct someone, but I can see that the person will not accept what I have to say.

Çré Çrémad Gour Govinda Swami: So why shall you tell him? You should think, “He will not accept it, so why shall I tell him? Let him go. As you sow, so shall you reap. What should I say to such a person?”

The Nature of a Vaiṣṇava

Devotee: The ninth offence to the holy name is to preach to the faithless. We generally understand this to apply to non-devotees. Does it also mean that if someone does not have faith in me, I should not preach to that person, even if he is a devotee?

Çré Çrémad Gour Govinda Swami: Yes, he has no faith in your words. So, if he has no faith in you, then why should you tell him anything? He will not listen. If someone has faith you may speak to him or her. They will accept it, so you will be able to help them. This is the nature of a Vaiñëava. His heart bleeds seeing, “Oh, he is doing some wrong and as a result he will suffer more and more.” So, he wants to help him. A Vaiñëava offers prayers to his guru, to Gauräìga, and to Nityänanda Prabhu: “Please help him. Kåñëa, please take care of him.”

Only guru has the right to inflict discipline. No one else. It is his disciple, and disciple means he is under discipline. That is the proper way. Not that, “Hey rascal! What are you doing? Hey, I will slap you! I will beat you with my shoes!”*

* Questions and answers, from a lecture entitled, Çré Guru, My Eternal Master.

I Am Eternally The Disciple of My Guru

Devotee: The disciple is eternally hearing?

Çré Çrémad Gour Govinda Swami: Yes, this process is eternal. I am eternally the disciple of my guru. I am constantly hearing from him. Whatever I am hearing I am speaking. I am not concocting anything. What my guru says, I say.

Devotee: For a disciple who is still conditioned and whose spiritual master has left the planet, although he has books, he still has to hear çabda-brahma?

Çré Çrémad Gour Govinda Swami: Yes, hearing is more effective. Books will help you, but nevertheless you have to hear. It is not that only by reading books you can have it.

Devotee: He cannot achieve this position of tattva-jïäna just by reading? Even if he has had physical contact with guru, still he must hear from the tattva-äcärya who is physically there, who is acting as a pipe?

Çré Çrémad Gour Govinda Swami: Yes, guru is always there, and Kåñëa is always there, manifested and unmanifested. Guru may have become unmanifest, but still, he is there. However, you should understand how he is there, in what form. I see my guru always. He is not gone. He has not disappeared. If you say that he has disappeared it is very painful to me. No, he is there! I see him every day, every moment. Every day I am hearing from him. Therefore, I am speaking. How can I speak unless I hear? I am not hearing any tapes; I am hearing directly from him – but you cannot understand it.*

* Excerpt from a darçana in Paris, France, 24 July 1995.

Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda with his disciple Çré Çrémad Gour Govinda Swami Mahäräja

Kṛṣṇa Sent Him

A darçana with Çréla Prabhupäda and disciples 5 January 1977, Bombay, India.

Çréla Prabhupäda: And we have got one gentleman, professor. He is good, learned scholar. I can engage him for translating.

Gopäla Kåñëa: Oriya. Very nice.

Çréla Prabhupäda: He is writing like machine. I can see the manuscript. In this way, arrangement make.

Gopäla Kåñëa: Very good. We just printed two books in Oriya, Topmost Yoga and one more.

Çréla Prabhupäda: He likes Oriya language.

Gopäla Kåñëa: Who? Gaura [Gour]-Govinda Swami? He is very sincere devotee.

Çréla Prabhupäda: Oh, yes. Undoubtedly.

Gopäla Kåñëa: Very sincere.

Çréla Prabhupäda: Kåñëa sent him. He... in Våndävana, he said that “Please give me shelter.” I thought that “there are so many Indian comes and go.” So, when he insisted, “All right, you stay.”

Hari-çauri: Yeah. He took sannyäsa at the opening of the temple [Çré Räma-Navamé 1975]. I remember that.

Çréla Prabhupäda: He is a good boy.

Hari-çauri: He’s 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 is organising nicely.

Gopäla Kåñëa: He’s very sincere. He follows all the regulations very rigidly. He gets up [very early] in the morning. Ideal example.

Jagadéça: He understands the philosophy quite well.

Çréla Prabhupäda: Oh, yes. And he is educated. He is B.Sc.

Hari-çauri: He is B.Mc?

Çréla Prabhupäda: Huh? He knows Hindi also.

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

One Must Hear from A Physically Present Śrī Guru

Devotee: We observe the appearance days of great äcäryas, but we are not supposed to read their books.

Çré Çrémad Gour Govinda Swami: Yes, you can read their books, but without their mercy, can you understand what they have written? What has Çréla Prabhupäda said when that question was asked? “O Prabhupäda by reading your book, your purport can we…?” “No, no, no!” Two, three times he said, “No, no, no. You should approach a Vaiñëava who knows this tattva.” Isn’t it? Black and white, day and night.*

Devotee: Now they are also saying that we should observe the appearance days of great äcäryas, but we should not read their books. Their books are banned.

Çré Çrémad Gour Govinda Swami: Then they commit a great aparädha at the lotus feet of such Vaiñëavas.

Devotee: By saying worship Çréla Bhaktivinoda Öhäkura, but do not read his books, so will he accept their worship?

Çré Çrémad Gour Govinda Swami: It is all non-sensical rascaldom!

Devotee: How is it that the potency of the kértana of the pure devotee [çuddha-bhakta] is required? The çabda-brahma needs to … How do we understand?

Çré Çrémad Gour Govinda Swami: The çabda-brahma descends through such kértana. Yes, when it comes out of the pure lips of such a Vaiñëava, otherwise it will never descend.

* This refers to the Morning Walk with Çréla Prabhupäda, 21 May 1975, Melbourne, Australia. Also, please check Morning Walk with Çréla Prabhupäda, 13 May 1975, Perth, Australia, for more information on this topic.

Devotee: Çabda-brahma is Kåñëa in sound vibration?

Çré Çrémad Gour Govinda Swami: Yes. One has to hear. It is not that, “All right, tapes are there, I will hear the recorded tapes.” Çabda-brahma will never descend.*

Devotee: It does not descend through transmission of tape?

Çré Çrémad Gour Govinda Swami: No, no.

Devotee: Only when you are personally sitting there with a pure Vaiñëava?

Çré Çrémad Gour Govinda Swami: Yes. Now in this material scientific age so many techniques are there. People say, “No more teachers are required. We will teach through television.” Nonsense. Çabda-brahma will never descend.

Devotee: What if one is a disciple of a bona fide guru, then later on that guru stops his lélä. What should one do?

Çré Çrémad Gour Govinda Swami: Lélä is always there:

adyäpiha sei lélä kare gaura-räya, kona kona bhägyavän dekhibäre päya**

Gauräìga’s pastimes are still going on. People say, “Oh, Gauräìga Mahäprabhu has disappeared.” But that is not the fact. Gauräìga’s lélä is going on. One, who is very fortunate and has the vision, can see how gaura-lélä is going on.

Devotee: That means that guru is always there?

Çré Çrémad Gour Govinda Swami: Yes. He is always there. His lélä is going on.

Devotee: I may think, “I have already taken the dust of the lotus feet of my guru. Now he is not here. So, I do not need that dust anymore.”

Çré Çrémad Gour Govinda Swami: Darçana is there. The guru is always there if you have the eye to see. If you are a sat-çiñya you can always see how the guru is present.

* For more information on this subject matter please see the following lectures, purport and conversation by Çréla A.C. Bhaktivedanta Swami Prabhupäda:

1. Lecture on Çrémad-Bhägavatam, 12 June 1972.

1. Lecture on Çrémad-Bhägavatam 1.2.3, Rome, 27 May 1974.

2. Lecture on Çrémad-Bhägavatam 6.1.24, Chicago, 8 July 1975.

3. From a room conversation Mauritius, October 1975.

5. Çrémad-Bhägavatam 1.5.36 purport.

Also, please see the publications, Surrender Unto the Living Bhägavata and In the Association of Pure Devotees

** Çré Caitanya Bhägavata, Madhya-khaëòa, quoted in Çréla Bhaktivinoda Öhäkura’s Çré Godruma Kalpäöavé – The Desire-tree Grove of Godruma

Devotee: How can we see guru?

Çré Çrémad Gour Govinda Swami: Blind man! If you are endowed with that vision you can see. I never lost sight of my guru. I see my guru is always there. Therefore, I cannot say, nitya-lélä-praviñöha. It is so painful to me. No! He is here.

Devotee: Do you have to be a pure devotee to see a pure devotee?

Çré Çrémad Gour Govinda Swami: Yes! That vision is required. If you have no vision, then you are a blind man. How can a blind man see? The object is there. What is required to see the object? The first thing is the eye. Next is light. You may be endowed with vision, but if there is no light, how can you see? Can you see in the darkness? Therefore, two things are required, first vision and then light. Even if you are endowed with eyes, if there is no light then you cannot see. What is that light? The enlightenment by the mercy potency. If you are devoid of that, how can you see?

Devotee: Anarthas are like clouds in front of the eye?

Çré Çrémad Gour Govinda Swami: Yes, yes. Anarthas are like clouds covering the sun. The eye is covered.

Devotee: Can one see guru appearing in different forms, or is he coming in dreams?

Çré Çrémad Gour Govinda Swami: He may come in a dream. He has different forms also, just as Kåñëa has different forms. Kåñëa has so many manifestations. Therefore, we have described in our book Çré Guru-vandanä about samañöi-guru and vyañöi-guru.

Devotee: What are those kinds of gurus?

Çré Çrémad Gour Govinda Swami: Guru kåñëa-rüpa hana çästrera pramäëe [Cc. Ädi 1.45], scripture describes that it is Kåñëa who appears as guru. Kåñëa is one. Guru-tattva is also one. Guru is one, but he appears in different, different forms. That is samañöi-guru. The particular forms such as Çréla Bhaktivedanta Swami, Çréla Bhaktisiddhänta, this person and that, this is vyañöi-guru.

Devotee: When Çréla Bhaktisiddhänta Sarasvaté left, guru was still there?

Çré Çrémad Gour Govinda Swami: Yes.

Devotee: Guru is always present?

Çré Çrémad Gour Govinda Swami: Yes, always present.

Devotee: Because guru is non-different from Kåñëa, we understand that to be a guru is not so easy. So why is it said that someone maybe on the level of kaniñöha or madhyama and be guru?

Çré Çrémad Gour Govinda Swami: All are gurus. There is kaniñöha-guru, madhyama-guru, uttama-gurus. Divisions are there. What you deserve you get. Kåñëa knows what you deserve, so He makes an appropriate arrangement for you.

Devotee: Some devotees are not accepting guru now. They are saying, “I will just accept çästra.”

Çré Çrémad Gour Govinda Swami: How can you understand çästra?

Devotee: But we have seen, as in Russia, that some devotees have only received books and they are now chanting, worshipping the deity, and preaching.

Çré Çrémad Gour Govinda Swami: You cannot understand. In çästra, mantra is there. Näma is there, but unless it comes out from the lips of sad-guru, Çré Guru, your chanting will never be effective. The potency will never be there.

Devotee: But they say that småti-çästra is coming from the lips of Vaiñëavas, so we are hearing småti.

Çré Çrémad Gour Govinda Swami: Yes. This is how çästra manifests. When it comes out from the lips of sad-guru, Çré Guru, then it manifests. Though çästra is there, by itself it will never manifest to you. It is a question of manifestation.

Devotee: Other persons say that we can hear from the commentaries of the Vaiñëavaäcäryas.

Çré Çrémad Gour Govinda Swami: For that reason, it is said,

bhaktyä bhägavataà grähyaà na buddhyä na ca öékayä

“Çrémad-Bhägavatam can only be understood by bhakti, not by dint of one’s intelligence or by reading commentaries.” (quoted Çré Caitanya-caritämåta, Madhya-lélä 24.313)

You cannot understand Bhägavata by taking help of the öékäs, commentaries. There are so many commentaries. One may think, “Yes, I am a scholar. It is all written in Sanskrit. I know the language so I can read and understand it.” No! You can only understand Çrémad-Bhägavatam by bhakti. You cannot understand Bhägavata by dint of your material scholarship, learning, intelligence, or by taking the help of the commentaries. No, no. Hear from an äcärya and then you can develop bhakti. Unless you hear, how can you understand just by reading? You cannot understand. Grantha-avatära will never manifest to you. You will only see paper, and black and white. Nothing else.

Devotee: Then what is the meaning of the båhad-mådaìga-saìkértana? Çréla Bhaktisiddhänta

Sarasvaté Öhäkura Prabhupäda has said that our kértana is båhad-mådaìga-saìkértana, the printing press.

Çré Çrémad Gour Govinda Swami: Yes. That will inspire you. Just one book distributed spreads so far. First you read the book and then one friend says, “Oh, let me read it.” Then he lets someone else read it. In this way it spreads so much. The sound of the mådaìga only goes from here to there. But the båhad-mådaìga spreads so far. That will inspire you. You will think, “Who is the source? Let me go and see and hear from him.”

Devotee: So first you hear and then if you read the same thing in the çästras?

Çré Çrémad Gour Govinda Swami: Yes. It is only in Kali-yuga that books are required. In other yugas there are no books. Just by hearing once they would never forget. But in this yuga, if I ask you to repeat what you have heard after class, how much can you repeat? You will have already forgotten ninety to ninety-five percent. Only five percent you may be able to repeat. Books are required. Therefore, Vyäsadeva came and wrote books. They will help you remember, “Oh yes. I have heard. Now it is here.”

Devotee: In your book Çré Guru-vandanä, you have described this flow of nectar as padmamadhu. You said that it comes to a devotee who is a sincere hearer. So, someone who is very sincere to hear from guru and serves guru, he may receive that nectar even though he may not have physical contact?

Çré Çrémad Gour Govinda Swami: You should be greedy. Physical contact is required. You must hear directly, not just by listening to tapes. Çabda-brahma will never descend through a tape. One must hear from a physically present Çré Guru.*

* Excerpts from a lecture entitled, The Meaning of Vyasa-puja, spoken on 10 March, 1995.

Çré Çrémad Gour Govinda Swami Mahäräja

Why Kṛṣṇa Consciousness Is Flourishing in the Western Countries

Bhāgavata Tuṅgīs

Devotee One: In every Indian family there is a Bhagavad-gétä and everyone is worshipping some kind of deity.

Çréla Gour Govinda Swami: Yes, they know it. They know it but now it is reduced, and more reduced. Bhägavata Tuìgés [a special building where the Çrémad-Bhägavatam was read and worshipped] were there in every village, in every house. Now only rarely you will find. In my boyhood days, every day I was reading Bhägavata on palm leaf, while burning castor-oil lamp. I was reading every evening. If I did not read, I was slapped! Yes, my father, mother, guru-janas, they would slap me. We were born in such circumstances and trained from very birth. It is still coming to my memory. There was no electricity, even kerosene was not available. When I was reading as a student, I was burning a castoroil lamp, I would walk by foot – there was no vehicle, nothing. Hundreds of miles I was walking, walking, walking, yes. I have walked to Puré. Now it is not necessary, it is all Westernised; no Bhägavata Tuìgé – all clubs, nude clubs. So, India is like wet wood now [the path of bhakti is not flourishing as it should] and the Western countries they are like dry wood, catching fire [the path of bhakti is spreading], spreading like wildfire now.

The Indians Are Imitating the Westerners

The Indians are blindly imitating the Westerners. Western civilisation is a dog civilisation (in the language of my Guru Mahäräja), and the Indians are imitating this.

Bhaktivinoda Öhäkura had this foresight and thought, ‘Oh, such bad luck has come to India. They are imitating the Westerners, mlecchas, this Godless education and civilisation. No, this message should be spread in the Western countries, in English.’ So, he was the first to start writing books in English. He thought it should be spread, otherwise such bad luck is coming to India. As they are imitating, so if the Westerners will chant ‘Hare Kåñëa’, and dance, the Indians will imitate that. Now they teach and now you imitate.

Such a land is India and favourable atmosphere is here; but in other parts of the world, there is no favourable atmosphere! But Mahäprabhu is patita-pävana. He thought to spread this saìkértana to all parts of the world, beyond India. Therefore, He gave this responsibility to the Indians: You do it if you are Indian. If you have this identification ‘I am Indian’, you should do it. If you cannot do it, then you cannot be called an Indian. No, you are not Indian. You are a mleccha.

Mahāprabhu’s Causeless Mercy

Devotee: What is making the Western countries like dry wood? What is making them so receptive to Kåñëa consciousness?

Çréla Gour Govinda Swami: This is Mahäprabhu’s causeless mercy and the causeless mercy of the dear devotees of Mahäprabhu. They have hoped so, they cherished such desire, so now their desire is fulfilled.

Devotee: Because of the desire of those devotees of Mahäprabhu, therefore Kåñëa is fulfilling their desire?

Çréla Gour Govinda Swami: Yes. That is the only reason. Take opportunity of Goddess Kåpä-devé, kåpä-çakti, potency. Kåpä-çakti, is very favourable to you Westerners.

Devotee: So, the Westerners are receiving more mercy than the Indians?

Çréla Gour Govinda Swami: Yes, yes!*

* Excerpts from a Question-and-Answer period in 1989, exact date not known, with Çréla Gour Govinda Swami.

Your Friend the Supersoul Is Prompting

Devotee: How do we discern between the prompting of paramätmä and the ramblings of our mind?

Çré Çrémad Gour Govinda Swami: Kåñëa is there in your heart as paramätmä, caityaguru. He is your friend. The Upaniñad say, dvä suparëä sayujä sakhäyaù – your friend the Supersoul prompts, but you cannot hear Him. A liberated soul can hear, but a conditioned soul cannot. A conditioned soul only hears the promptings of mäyä. If, within and without, that prompting is confirmed by sädhu and çästra, then it is all right. Confirmation is needed. Then you can understand, ‘Yes, that prompting was inside me. Now it is confirmed and has come out from the lips of sädhu.’ If çästra also says the same then it is confirmed, otherwise not. A conditioned soul cannot hear what the paramätmä prompts. Only a liberated soul can hear. Though He prompts, you cannot hear because your heart is filled with dirt. Clear the contamination. Cleansed of the dirt, your heart will be purified. Then you can hear, otherwise not. How will you hear with a filthy heart?

Devotee: Sometimes we cry for something, and we get some help, but then we become again satisfied in life.

Çré Çrémad Gour Govinda Swami: There should always be crying. Then we will always receive help. Not that you say, “Oh, now I have gotten, finished.” There should always be crying, “I cannot get, I cannot get, I cannot get anything!” Mahaprabhu was always crying. He has taught us to cry: ‘hari hari’ bolite nayane ba’be néra – uttering the name of Hari and shedding tears.

Devotee: You explained that to please you we have to become simple and not duplicitous. I was wondering what practical service is pleasing to you?

Çré Çrémad Gour Govinda Swami: That is individual, not general. There are specific and general instructions. For individual instruction, you come to me, and I will speak. Those instructions differ from person to person. It is not the same for one and all. Do not be so foolish as to ask such a question.

Devotee: All this talk of crying for Kåñëa: I was just reading in the Nectar of Devotion that we should not cry before the deity.

Çré Çrémad Gour Govinda Swami: Do not cry before the deities – cry in your room! This crying should be in the heart. Kåñëa is everywhere. If you cry, Kåñëa knows, Kåñëa sees.

The Paramātmā Assumes a Body and Appears as Guru

Devotee: Paramätmä is comparable to guru in some ways?

Çré Çrémad Gour Govinda Swami: Paramätmä is the manifestation of guru and guru is the manifestation of Paramätmä. Kaöha Upaniñad states:

näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena yam evaiña våëute tena labyas tasyaiña ätmä vivåëute tanüà sväm

“The Supreme Self can never be known by any amount of argument, reasoning, intelligence, or by much hearing. To those whom He chooses, however, He may reveal His personal form.” (Kaöha Upaniñad 1.2.23)

If someone is crying for Kåñëa, the Paramätmä knows. Then the Paramätmä assumes a body and appears. When He appears externally, He is guru. ‘Tanü’ means body. Vivåëute tanüà sväm – He assumes a body and is known as caitya-guru. Therefore, I say, cry, cry, cry! Paramätmä will know, “Now he is crying for Me.” In this regard, sädhu-saìga is most important. And that means sädhu in the true sense, not a hypocrite sädhu, not a bogus sädhu – a real sädhu. Guru means heavy, not laghu. These words have their meanings, and you should understand them. If you really meet guru, then your association with laghus will be bitter. That is most important. That is the test who is guru.

Sādhu-saṅga Is Most Important

Laghu means material. You are associating with material poets, material politicians, materially wealthy persons, and materially learned persons. They are laghus. But when you associate with a sädhu and receive his kåpä then automatically the taste will be sweet,

and you will no longer like to associate with laghus. You should associate with a real sädhu. Sädhu-kåpä, the mercy of sädhu, is powerful. It is most important. It is said, vaiñëava-kåpä jahe sarva-siddhi – if you can get the mercy of a vaiñëava-sädhu then you will achieve all perfection. Moreover, it must be with a real sädhu, a sädhu in the true sense of the term. Not a hypocrite or bogus sädhu or kali-celä! They are only posing like sädhus. If a genuine sädhu casts his merciful glance on you, then you have it! Sädhu-saìga is most important, most important, most important. One should develop greed for this type of sädhu-saìga. Do not resist such greed. You are greedy for material accumulations. That is your enemy. That will lead you to hell. Now become greedy for this, to have such sädhu-saìga. “How can I have it, how can I have it?” Develop this greed. It should not be resisted. It is all that is needed.

Have Firm Faith in Kṛṣṇa and Mahāprabhu

Devotee: In my attempts to be simple, sometimes I feel almost hypocritical or duplicitous putting on tilaka in the morning because I am just looking like a devotee and... Çré Çrémad Gour Govinda Swami: That is a question of your heart. If you are simple at heart, if you have a clean heart, then everything is okay. This is the essential problem: we are not simple. We are critical now, there is no simplicity at all. If some simplicity was there before, now it is gone. Many say, “If we become simple, people will cheat us, because simple people are cheated.” But you will not be cheated. Have firm faith in Kåñëa. Have faith in Mahäprabhu. Be simple. They will take care of you. You will never be cheated if you completely take shelter at Their lotus feet. That is Their responsibility. When you put the responsibility on yourself instead of Them, then it is more likely you will be cheated. That is the mistake with you, in most of you. Be a simple, true Vaiñëava with no crookedness. You are always thinking yourself very intelligent, very expert. You have so many persons guarding you, “Oh, no one can cheat me!” You are trying to protect yourself. How can you protect yourself unless Kåñëa wants it?

Devotee: In the neophyte stage should we preach, or should we just tell people to come to the temple to see advanced sannyäsés?

Çré Çrémad Gour Govinda Swami: Only say that much. Do not preach any philosophy.

Devotee: Tell them to chant?

Çré Çrémad Gour Govinda Swami: Tell them, “Chant hare kåñëa. Please come to our temple. Mahäräja is there. He speaks Bhägavatam, hari-kathä. We will give you prasäda. You will be happy. Please come and visit.” Speak in this way to them. Do not speak any philosophy. If they put some question to you, you can answer them, “Guru Mahäräja is there. Sannyäsé Mahäräja is there, and he is proficient. I am an ignorant fool. I am just

a dog of Mahäräja. Can a dog say anything? Why ask a dog? Please come to our äçrama. Mahäräja is there who is a representative of God.” That is the process. Then that person will be very pleased, and he will come.

From Śraddhā to Prema

The Nine Points of Bhakti

Devotee: What is the relationship between sädhu and guru? You mentioned that we need to get the mercy of the sädhu. Is it by the mercy of sädhu that one can get guru?

Çré Çrémad Gour Govinda Swami: Guru is a sädhu, a sädhu is a guru. Same thing.

Devotee: Guru-sädhu-çästra, that means also other gurus?

Çré Çrémad Gour Govinda Swami: Yes, sädhu, true sädhus. And the one to whom I am attracted, whom I have faith in, I accept as my guru. This is the first step.

As Çréla Rüpa Gosvämé has said in Çré Bhakti-rasämåta-sindhu:

ädau çraddhä tataù sädhu-saìgo ‘tha bhajana-kriyä tato ‘nartha-nivåttiù syät tato niñöhä rucis tataù

athäsaktis tato bhävas tataù premäbhyudaïcati sädhakänäm ayaà premëaù prädurbhäve bhavet kramaù

“In the beginning there must be faith [ädau çraddhä]. Then one becomes interested in associating with pure devotees [sädhu-saìga]. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders [bhajana-kriyä]. Thus, one is freed from all unwanted habits [anartha-nivåttiù] and becomes firmly fixed in devotional service [niñöhä]. Thereafter, one develops taste [ruci] and attachment [athäsaktis]. This is the way of sädhana-bhakti, the execution of devotional service according to regulative principles. Gradually emotions intensify [bhäva], and finally there is an awakening of love [prema]. This is the gradual development of love of Godhead for the devotee interested in Kåñëa consciousness.” (1.4.15-16)

He lists nine points. The first is ädau çraddhä and the last point is prema. Çraddhä means strong, unflinching faith in Kåñëa, in the words of Kåñëa, and in the conclusions of çästra, faith in sädhu, true sädhu, Vaiñëava. The next question is how does one acquire çraddhä? It is developed in the association of sädhus, not by the association of asädhus. Çréla Rüpa Gosvämé states ädau çraddhä tataù sädhu-saìga. That means to first associate with sädhu. Sädhu-saìga means çraddhä läbhi’ jéva kare sad-guru vicära – having obtained faith the jéva

begins to consider who is a sad-guru, a true spiritual master. By listening to a sädhu you hear kåñëa-tattva, kåñëa-kathä, guru-tattva, vaiñëava-tattva – who is a Vaiñëava, who is a sädhu, what is tattva, what is the necessity of accepting a guru. Then you think, “Oh, to accept a bona fide guru is the goal of life, because the supreme perfection is to get Kåñëa. This is the paramärtha, the supreme goal, to develop pure devotion by which Kåñëa will be bound up. I have to accept a guru, otherwise I cannot achieve this goal.”

Sädhu-saìga means accepting guru. Then comes atha bhajana-kriyä. You do not know how to do bhajana. You do not know bhajanéya yä vastu – who is the worshippable object. Guru will teach you how to perform bhajana. He does bhajana and you follow:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

Many times, you might have heard Çréla Prabhupäda chanting. Then he would say, “Now you chant!” Then others chant. This is following guru, Vaiñëava. He teaches us how to do bhajana, bhajana-kriyä. Bhajana should be done under the guidance of a bona fide guru, not alone. Äçraya laiyä bhaje täre kåñëa nähi tyäje. [Çréla Narottama däsa Thäkura, Vaiñëava-mahimä, Verse One.] Äçraya means one should do bhajana taking shelter of a bona fide guru. Then Kåñëa will never leave you. If one does bhajana without taking shelter of a guru then it is empty, with no potency. Kåñëa never listens. Bhajana also means sevä, service. The béja-dhätu or root of the word bhajana is bhaj. From this root word bhaj comes the words bhajana, bhakta, and bhakti. One meaning of bhaj is sevä, kåsëasevä. Bhagavat-sevä is also bhajana. There are nine types: çravaëam, kértanam, smaraëam, päda-sevanam, arcanam, vandanam, däsyam, sakhyam and ätma-nivedanam. It begins from çravaëam, hearing. Guru does bhajana, you hear, and then you do bhajana. That is kértana. That is also sevä. Therefore, Çréla Rüpa Gosvämé said, ädau çraddhä tataù sädhu-saìgo ‘tha bhajana-kriyä – render service under the guidance of guru, do bhajana under the guidance of guru, follow the instructions of guru strictly, take shelter at the lotus feet of guru, then one comes to anartha-nivåttiù.

Turn a Deaf Ear to The Promptings of Your Wicked Mind

Devotee: What if a devotee is initiated but he has not reached the stage of niñöhä. Should he accept guidance from a superior Vaiñëava?

Çré Çrémad Gour Govinda Swami: Yes, they are teachers – çikñä-guru.

Devotee: If one thinks I have my guru already, like Prabhupäda, and I do not need any guidance?

Çré Çrémad Gour Govinda Swami: No, the moment this enters you are finished! You are welcoming your fall down. If one is not free from anarthas, how can he lead? He is a blind man. If a blind man is leading another blind man all will fall into a ditch, finished! The leader falls then the followers fall. This is going on.

Devotee: Mahäräja, you were explaining two processes for controlling the mind. One was to turn a deaf ear to the mind. I think the other was taking shelter of a guru who has taken shelter of Hari?

Çré Çrémad Gour Govinda Swami: Sädhu-hari-guru caraëopäsanästraù – There are two weapons: First, turn a deaf ear to the promptings of your wicked mind. If you lend an ear your mind will capture you. It will become your master, and you will become weak. The second weapon is guror hareç caraëopäsanästraù* – service to the lotus feet of guru and Kåñëa.

Devotee: Because you love your spiritual master you do not want to fall down, in that way you control the mind. Is that how it works?

Çré Çrémad Gour Govinda Swami: Guru will inflict discipline on you. Çiñya means under discipline. Çiñyas te ‘haà çädhi mäà tväà prapannam – In the second chapter of the Bhagavad-gétä Arjuna says, “I am now Your disciple, please inflict discipline on me.” If guru inflicts discipline on you, he will take hold of your ear and slap you. “You rascal, idiot, kaìka. Why are you doing this?” Discipline means punishment. Guru has the right to chastise you, and by that chastisement your heart will be cleansed, your anarthas will go. Otherwise, how will they go? Accept that discipline ungrudgingly. Do not complain, “You rascal guru.” Rather you should think, “Oh, Gurudeva has inflicted punishment on me. I am so fortunate. I am getting kåpä now.” If the guru never inflicts his punishment on you, it means no kåpä. **

* Çrémad-Bhägavatam 5.11.17.

** From a darçana in Sydney, Australia, 7 November 1990.

CHAPTER ELEVEN

Except for Your Wife

All Women Are Mothers

Çréla Gour Govinda Swami: Generally, it is said that a brahmacäré should not see a woman. So, do you think that woman community is very bad? That it should be condemned? No, it should not be condemned. And this is applicable for both man and woman. Therefore, we say, that woman is mäyä for men. Man is mäyä for women. In what sense? Seeing a woman you think of, “She is the object of my enjoyment.” Then it is mäyä. That a brahmacäré should not see a woman means that he should not see her as an object of enjoyment. It is not that woman community is bad. No. Not that.

Therefore, I have already said, you should understand that Kåñëa is the only enjoyer, and she is to be enjoyed by Kåñëa, not by me. I am not the enjoyer. For example, you say that a piece of rope is just lying there, and you see that it looks like a snake. Then you become afraid. “Oh, a snake is there!” But it is a piece of rope only. You become afraid. Do you think this is the fault of the rope? No, it is not the fault of the rope. It is your fault! Similarly, seeing a woman you develop the thought that she is an object of enjoyment. Do you think she is at fault, or you are at fault? Do you understand the analogy? Because you are agitated, you have not controlled your mind and senses. It is not that the lady is at fault. You are at fault. It is applicable for both men and women. If a woman sees a handsome man and thinks, “Oh, he is an object of my enjoyment. I will enjoy.” Then the man is at fault? No, the lady is at fault. It is applicable for both sides. This is tattva-vicära. It is not that the rope is at fault. You are at fault because you have defective vision. Seeing a rope, you think it is a snake. You have defective vision therefore you are at fault.

There is variety in this material world; there is variegatedness. It is not that the variegatedness is at fault. You do not know how to utilise it. You do not know what the proper utilisation is. Therefore, you are at fault. Everything, whatever you find here, is all paraphernalia for Kåñëa’s enjoyment. If you can utilise it in Kåñëa’s service, then it is not condemned. It is appreciated. Yes. Kåñëa is the only enjoyer. This is our teaching.

It is not that brahmacäré shall not look at a woman. Then you blind yourself, no more eyes! “Oh, I see a woman.” All right, blind yourself. No, you should learn how to look at a woman. “Oh, she is to be enjoyed by Kåñëa. She is not the object of my enjoyment. Or another point, she is mother. Follow Cäëakya Paëòita’s moral code. Except for your wife, all women are mothers. As soon as you see a woman, in your mind you pay obeisances. Then you will never be affected. No lusty desires. Otherwise, you will definitely be affected by it.*

* Excerpt from a lecture on Çrémad-Bhägavatam 9.19.11, by Çréla Gour Govinda Swami on 2 May 1995. Bhubaneswar, Orissa, India.

Chastity

Devotee One: You are saying spiritual pride. Once you gave a class on Sukanyä, that she had pride, and that pride was not wrong.

Çréla Gour Govinda Swami: Sukanyä’s pride. Her husband Cyavana Muni was such an old man. Her father handed her over to such an old muni. He could not move. Still, she became chaste and devoted. So, where is the pride? And she was the daughter of such a great king. She became humble, adjusted, and tolerated everything. At last the Açvinékumäras came, and the muni became a very handsome young man.*

Devotee Two: It says in that story I was reading that when the father came and saw her sitting next to this young man, he chastised her. It says that she had smiled because she had some pride because she was so chaste, that she was proud of her chastity.

Çréla Gour Govinda Swami: Pride of chastity. “I am chaste. I have not committed any wrong.” Yes. That chastity also, the wife of that leprosy person, the chaste lady. Mäëòavya Muni cursed her, “Oh you are proud of your chastity. Therefore, I curse you, as soon as there is morning sunrise your husband will die. Where is your chastity now? You have no husband now. How can you keep up chastity, how can you keep up your devotion towards your husband.” That means, “I will crush it.” But she maintained it. “All right, if I am really chaste, I say, the sun will never rise.” That is what happened. The sun did not rise. So that was a problem for Brahmä. “Oh, how will my creation be maintained? It will all be destroyed now.” Yes. The sun is not rising, how will the creation be there? Everything will

* When the heavenly physicians the Açviné-kumära brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which he bathed and regained full youth. After this, Sukanyä could not distinguish her husband. She then surrendered unto the Açviné-kumäras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Çaryäti in performing the soma-yajïa and gave the Açviné-kumäras the privilege to drink soma-rasa

be destroyed. What is that pride? It is not the pride of a demon. The muni was so proud. He cursed her. Then she wanted to respond to him that really, I am chaste. The sun will never rise, my husband will never die. That happened. She did not use this power of chastity just in a flimsy way. No, when such a dangerous moment came, she just utilised it.

Devotee Two: She kept it internal to herself.

Çréla Gour Govinda Swami: Internal. Yes.

Devotee Three: It appears to me that there must be something deeper than just chastity to the husband. To have such ability she must also be a great devotee.

Çréla Gour Govinda Swami: There is another chaste lady, Sävitré, who brought back her husband from Yamaräja’s abode by dint of her chastity. Yes. Vaiñëava is so humble, tåëäd api sunécena, taror iva sahiñëunä, he tolerates. He is as tolerant as a tree. The lowest of the low. Much humbler than this and gives respect to one and all. He does not demand respect. However, he cannot tolerate the blasphemy of sädhu-çästra-guru. That is intolerable. He becomes angry. He utilises anger in the service of the Lord. You cannot say that he is proud. No, he utilises it in the service of the Lord. Hanumänjé Badrangaji, a great sädhu, utilises anger in the service of the Lord. He burned Rävaëa’s golden palace. Everything burnt to ashes, the whole of golden Laìkä. They thought, “All right, we will put fire to his body and burn it to ashes.” He agreed, “All right, put fire to my tail. Burn me, then finished. I will see how you can burn.” Rather with that fire he burned everything, all of Laìkä. He jumped from one house to another and just burned everything.

Devotee Three: I still do not understand how a woman gets such power from chastity to her husband.

Çréla Gour Govinda Swami: Yes, that is power.

Devotee Three: Just like Gändhäré. She served her husband with such great chastity.

Çréla Gour Govinda Swami: Her husband was blind, so she blinded herself.

Devotee Three: Generally, we consider, by serving a person who is not a great personality but being…

Çréla Gour Govinda Swami: Whatever that, you remain chaste. Her husband was a leprosy patient, so wife was such a chaste lady. By the power of her chastity the husband became such a handsome person. His leprosy went away. Brahmä came.*

* “…Today, there is no chastity in education. Material education is unchaste. Where is humility? Where is submissiveness? There is pride, heads erected, sleeveless garments and girls galloping like horses on high heels. Such is the education now. There is no chastity because there is no Kåñëa-saìkértana. Kåñëa-saìkértana returns chastity. Vidyä dadäti vinayaà, pure knowledge brings about humility…” (From a lecture on Çré Caitanya-caritämåta, Ädi-lélä 13.2, Bhubaneswar, Orissa, India, by Çréla Gour Govinda Swami – 5 November 1993)

Devotee Three: So, by this chastity a woman is certainly pleasing someone to get such power. Who is giving such power to them?

Çréla Gour Govinda Swami: Chastity is chastity bäbä! Yes, it has its power.

Devotee Three: Chastity has its power.

Çréla Gour Govinda Swami: As you say, hlädiné-çakti, pleasure potency, it has its own activity. That is the natural play and activity of hlädiné-çakti that can bind Kåñëa. Understand me?

Devotee Three: No. Not competent to understand it.

Çréla Gour Govinda Swami: It is Vaiñëava philosophy. Svarüpa-gata-dharma, that is her natural dharma of hlädiné-çakti, pleasure potency that binds Kåñëa and Kåñëa becomes submitted there.

Devotee Three: I am trying to understand it. Just like, in the Bhägavatam it describes how a yogé develops mystical power through the grace of different potencies.

Çréla Gour Govinda Swami: Yes, sädhana, yoga-çakti.

Devotee Three: But this chastity is not a yoga-siddhi.

Çréla Gour Govinda Swami: Chastity is chastity. That is a separate thing.**

Devotee Three: It is different.

Çréla Gour Govinda Swami: Different. Not yoga.

Devotee Three: It’s not a yoga-çakti?

Çréla Gour Govinda Swami: Not yoga-çakti.

Devotee Three: Not like the muni had. The muni could curse him to die. It seems insignificant to stopping the sun from rising!

Çréla Gour Govinda Swami: Yes. Superior power. Better than yoga-çakti. So, it is superior to it. Kåñëa is bound up, Kåñëa becomes attracted, what to speak of others. When Kåñëa is attracted, who is not attracted?

Devotee Three: Çuddha-bhakti is like chastity to guru and Kåñëa?

Çréla Gour Govinda Swami: Guru and Kåñëa, yes. Pure, prema with pure love.***

** “…A newly wedded bride arrives at her father-in-law’s house. How does she walk? She bends, her body fully covered, her head veiled, walking silently, with modesty. She is not half-naked; her whole body is covered. She is not shameless; she is shy. That is chastity…” (From a lecture on Çré Caitanya-caritämåta, Ädi-lélä 13.2, Bhubaneswar, Orissa, India, by Çréla Gour Govinda Swami – 5 November 1993)

*** Excerpts from a darçana, 5 November 1993, Bhubaneswar, Orissa, India.

Çré Çrémad Gour Govinda Swami Mahäräja

CHAPTER THIRTEEN

It Is a Question of Association Only

Veda-maryādā Vedic Etiquette

Devotee One: That is the Vedic system? Someone once said that in this particular time, now, this is not at all practical.

Çréla Gour Govinda Swami: Veda-maryädä – Vedic etiquette. It is very difficult for us to admit, but we cannot practice it. Do not say it is not practical. We are so conditioned that we cannot tolerate the sexual urge, which is why we say it is not practical.

Devotee One: At this time. It is just that sometimes I see, Çréla Prabhupäda also had some women remarried after some time, he did that.

Çréla Gour Govinda Swami: Because they cannot practice it. In the Western countries where sex is free and legal. You cannot say it is illegal there. The constitution, the government says so. So, according to time, place, circumstances, and they have to follow the path of Kåñëa consciousness.

Devotee One: It is just that sometimes, some Indian people, they might criticise.

Çréla Gour Govinda Swami: Yes, in India, still Indians are now following Western civilisation.

Devotee One: They are doing now. I have seen sometimes, the newspapers are full of these people, advertising for remarriage.

Çréla Gour Govinda Swami: Yes. The time was there, but now the times have changed. India still has its culture, heritage. We cannot tolerate it. It seems to be intolerable on our part.

Devotee One: That must be the advancement of Kali.

Çréla Gour Govinda Swami: Yes, it is the influence of Kali by illicit sex. However, the people in general never understand Kåñëa. They cannot understand tattva. Kåñëa says, yo vetti tattvatah. Because that is their apparent consideration, but what is the tattvavicära they do not know. Mahäbhäva prakäça, hearing the Våndävana pastimes that He manifested. His hands and legs shrunken, pushed in, and His eyes were dilated, this is mahäbhäva. Those are Vrajabhümi [Våndävana] pastimes. Mother Rohiëé was narrating before the wives of Kåñëa in Dvärakä. Just by hearing, such bhava manifested. This is Jagannätha. Sometimes He Himself is attracted, what to speak of others.

Devotee One: In the purport in the Caitanya-caritämåta class yesterday, Çréla Prabhupäda gave a great deal of reference to the occupational activities of gåhasthas.

Çréla Gour Govinda Swami: Yes, how Murari Gupta was curing both diseases, deharoga and bhava-roga, the disease of the body and the disease of the soul. With whatever he earned he maintained his family. That is ideal. He never begs, he never accepts any charity. That is exemplary. A gåhastha maintains his family with whatever he earns by an honest profession.

Devotee One: Many gåhasthas now find it difficult to find a honest profession within this Western society.

Çréla Gour Govinda Swami: Because artificially they are increasing their needs. Yes. They feel deficity, deficity, deficity. Yes. I need this, I need this, I need this.

Devotee One: Big house, automobiles, everything.

Çréla Gour Govinda Swami: Air-conditioning, telephone.

Devotee One: Everyone must have it.

Çréla Gour Govinda Swami: This is the need. I remain in a hut.*

Devotee One: Even the government will not allow you to remain in a hut in the Western country. And people would very much criticise us. They think to live simply, there must be something wrong with you.

Çréla Gour Govinda Swami: Yes, something is wrong with you. They will think that you are a lazy person.

Devotee One: If there is apparent poverty, then you must be dishonest. But if you are wealthy then you must be a good person. This is how they think.

* The hut Çréla Gour Govinda Swami is referring to is the one he built for his spiritual master and himself to live in, in 1976. It is now demolished by the ocal government acting with Western priorities.

Çréla Gour Govinda Swami: That is their perspective. They cannot think differently because they are surrounded by material thoughts, a material atmosphere, and a material mindset. In a material society, we need to build a better community, and this society demands certain requirements. The social etiquette and system should promote respect and upstanding behaviour.

Devotee One: Western devotees often think that they must have all these modern amenities in order to be accepted. They say like that...

Çréla Gour Govinda Swami: Yes, otherwise you cannot be accepted in the society.

Devotee One: Yes, so they are saying we must have an automobile, a telephone and a big house. And then people will accept Kåñëa consciousness.

Çréla Gour Govinda Swami: And we have clubs. If he is a club member. Go there. We will dine and dance. Modern society has uncivilised persons. In the language of my Guru Mahäräja, it is dog civilisation, not God civilisation.

Devotee One: When Prabhupäda told to establish farming societies and varëäçrama, the people hearing that thought, ‘Oh, that is idealistic. Just live in a simple hut, build on the land, we cannot do that.’

Çréla Gour Govinda Swami: Aborigines.

Devotee One: Yes, especially in Australia I have found, I was on the farms, and I was saying, “why don’t you live simply?”** Everyone wants to build a big house. They want everything modern but live on the farm. They talk about simple living and high thinking. But they want high living and simple thinking, the opposite.

Çréla Gour Govinda Swami: Covered consciousness [ävåta-cetana].

Māyā-dāsa & Kṛṣṇa-dāsa

Devotee One: Their idea is that people will not accept Kåñëa consciousness if we live very simply. But is that a fact?

Çréla Gour Govinda Swami: Why? That is not fact. That is psychology. As long as your consciousness is not changed from material consciousness to Kåñëa consciousness, or spiritual consciousness, you cannot think of it. Therefore, we first inculcate Kåñëa consciousness. We have to develop that faith in it, çraddha. If you will come, associate and hear Çrémad-Bhägavatam. By this process of çravaëa - hearing from a sädhu, and by the mercy of a sädhu, you can understand, ‘who am I? I am kåñëa-däsa. But instead, I have become mäyä-däsa. Why shall I become mäyä-däsa?’

** sadä jivana uccha vicära – simple living, high thinking.

Money

Brighter than Sunshine - Sweeter than Honey

Çréla Gour Govinda Swami: Therefore, we say, if you are arranging food for the soul, no such labour, toil is required. You never pay tax for the sunlight, but you are paying tax for electricity because it is required for your bodily comfort and more money is required, toiling so hard, paying so many taxes. Always thinking of money, money, money, brighter than sunshine, sweeter than honey. Not thinking of Kåñëa. Kåñëa says, “Whatever is available without effort, be content with it.” Why are you discontent? Yes, Kåñëa has given me this, be content with that.

Devotee One: It appeared to me that so many devotees who after hearing all this from Çréla Prabhupäda said, “Yes.” But there were other devotees that said, “No, no, people will call us hippies.”

Çréla Gour Govinda Swami: We do not care what people will call us. If you care for this, you have not developed Kåñëa consciousness. You cannot have pure devotion. It may be mixed. Not pure. Unmixed.

Devotee One: Yes, mixed with aiçvarya.

Çréla Gour Govinda Swami: Aiçvarya.

Devotee One: They want opulence.

Çréla Gour Govinda Swami: Yes, not pure devotion, but mixed. Mixed with jïäna and aiçvarya.

Devotee One: Sometimes Mahäräja, we have to endeavour for things like, in order to come to India, I had to work really hard to get the money. If I had to stay. . .

Çréla Gour Govinda Swami: Why, why you will come to India? Your purpose is what?

Devotee Two: For sädhu-saìga.

Çréla Gour Govinda Swami: Toil hard for that purpose [sädhu-saìga]. Do not toil hard for bodily needs.That is okay, toil hard for Kåñëa. Development of Kåñëa consciousness. Beg, borrow or steal. Yes. This is for development of Kåñëa consciousness. Do not toil hard for your own bodily needs, bodily comfort, no. Do everything for Kåñëa.

Devotee One: I remember one purport Prabhupäda writes regarding the creeper of devotional service, he says, if you do business, then the tendency is there that a weed will grow to enjoy the fruits of your work. So many Westerners they do some business, and, in the beginning, they want to give to Kåñëa but in the end…

Çréla Gour Govinda Swami: They do not give. They develop greed.

Devotee One: They develop greed for it. Because they work hard and it seems by working hard for something, attachment develops for the result.

Çréla Gour Govinda Swami: Attachment, yes. They are not properly guided by guru. Not following his instructions as it is. You add something of your own. Then this greed develops. Therefore, always be under proper guidance. This is the auspicious path, a razor’s path, which is very sharp. The slightest carelessness will cut you.

The Desire for Honour Is Destroyed by Sādhu-saṅga

Devotee Two: You have said that duplicity comes from pratiñöhä, the desire for honour. How does one destroy the desire for honour? It is very deep in the heart. Subtlety wants to be recognised and want people to think…

Çréla Gour Govinda Swami: By sädhu-saìga. A sädhu, one who is very simple. Only by his association, you will develop. It is a question of saìga only. When you are a mere boy, fiveyear old boy, you were so simple, you were not crooked. But now you are so crooked. Why? When you grow up and associate with crooked persons, you develop crookedness. It is only by association, nothing else. When you will associate with a sädhu who is very simple, as simple as a child, again you will develop simplicity. Do you follow me? Yes. Nothing else. It is only by association. By the company you keep, you will become. If you keep company with thieves, dacoits, robbers, what will people think? He is a thief because his company is like that. However, if you keep the company of a sädhu, they will think he is sädhu.

Devotee One: The next question is obviously, how can you tell who to associate with then? Because so many people are posing themselves as sädhus, so many people.

Çréla Gour Govinda Swami: They are pseudo sädhus.

Devotee One: Pseudo sädhus!

Çréla Gour Govinda Swami: They are not associating with real sädhus.

Devotee One: I said this to one devotee who had left Kåñëa consciousness for some time, I said, “Oh you should get sädhu-saìga, you should seek out a sädhu and associate with him.” He said, “Oh I am going to stay with these devotees.” And I immediately thought these people are not sädhus. His old friends who are. . . he immediately told me he was going to live in some place and associate with devotees, sädhus he said. But those devotees, I know, are very materialistic devotees. He is thinking all devotees are the same.

Çréla Gour Govinda Swami: How are they all the same? There are different levels, kaniñöha, madhyama, and uttama.

Devotee One: That seems to be the problem that they are all thinking that they are all the same.

Çréla Gour Govinda Swami: They are not the same. How will they be the same?

Devotee One: They say, “Oh they all speak kåñëa-kathä.”

Çréla Gour Govinda Swami: Yes. This Kälanemi, he was a demon. He was posing as a sädhu. He was chanting the holy name. Outwardly one may think, ‘Oh, he is a great sädhu.’ But he was a great demon inside. So many are like that, pseudo, cheating sädhus. But a real sädhu is completely absorbed in thoughts of Kåñëa, twenty-four hours a day. That is Kåñëa’s arrangement. You are a conditioned soul. Your conditioned senses are defective. How can you recognise a real sädhu? You cannot! Only Kåñëa knows. That is Kåñëa’s arrangement. Crying before Kåñëa, completely dependent upon the will of Kåñëa, then Kåñëa will arrange for you to meet such a person. By the mercy of Kåñëa you will get guru and by the mercy of guru you will get Kåñëa, guru-kåñëa-prasäde päya bhakti-latä-béja. * First Kåñëa’s mercy then you will get guru and by guru ’ s mercy, you get Kåñëa. All right. Chant Hare Kåñëa!

If you please guru, you will receive his blessings. Then – yasya prasädäd bhagavat-prasädo yasyä prasädän na gatiù kuto ’pi, by the mercy – prasäda, or blessings of guru, you will receive the mercy of Kåñëa. Otherwise, you cannot receive the mercy of Kåñëa.

The Story of Upamanyu

The Disciple of Dhaumya Muni

Devotee Three: Maybe that is why I cannot even ask the question because I do not understand enough to even ask about it.

Çréla Gour Govinda Swami: I told that story in Seattle? You were not there at that time. There is a story from the Upaniñads. There was one disciple of the guru. The guru gave him this order, “Just take care of the cows.” Every day he was taking the cows for grazing. He would come back in the evening to the açrama, with the cows. However, the guru had not given him any food to eat. He has only said, “Take care of my cows.” Take them to pasture ground, let them graze, and take care of them.

After some days, approximately one month the guru saw he was becoming fatter.

The guru asked, “What are you eating that you are becoming fatter?”

He said, “Guru Mahäräja, you said take care of the cows. Every day early in the morning I go with the cows. Let them roam there in the pastoral ground. However, when I feel hungry, I drink some milk from the udder of the cow.”

“Who said that? I did not say to do that. No! You cannot do that.”

“All right, guru, I will not do that anymore.”

* Çré Caitanya-caritämåta, Madhya-lélä 19.151.

This is discipline. Then he stopped drinking milk. Then again, he became extremely hungry. However, he could not tolerate it. The calves they are drinking, sucking milk from mother cow, and some foam is there on their lips. So, he licks the foam from the calves’ lips. Then after a few days, again the guru asked. “Still, you look fat. What are you eating?”

He said, Guru Mahäräja, you stopped me drinking milk, so I did not do that. When I feel so much hunger, I cannot tolerate it, so I lick the foam from the lips of the calves.”

“Who said that? I did not say that. Why are you doing like that? Stop this!”

“Yes, all right, I will not do it.” So, Guru Mahäräja said, “No. you cannot do it. I only said to take care of the cows. I did not say to drink milk or lick the lips of the calves.”

Devotee Three: So, I can see, by going back to America there are a million divergent things that I could get involved in. That is not what I am going there for.

Çréla Gour Govinda Swami: What to do? What to eat? Brahmacäré life means whatever you will collect, it is collected for guru. It is used in guru ’ s service. Give everything to guru. Then guru gives something, so he says, “This is for you, your food.” If guru has not given, then you cannot take food. So, he was not doing it. This is brahmacäré life, very strict life and guru is a strict disciplinarian.

So, when so much hunger was there, he could not tolerate so what to do, what to eat? He ate out of acute hunger. “I cannot take care of the cows now. I am so weak. I cannot work. I cannot run behind the cows. What shall I do? How can I take care of the cows? I cannot tolerate this hunger. So, he ate some leaves. It has some liquid, it looks like milk, white but it is poisonous. You cannot find that herb in the West. So, he ate those leaves, and he became blind. When he was coming back to the açrama, with the cows, he fell down into a well, a very old dry well. The cows are very affectionate towards him. He was taking care of the cows. The cows stayed there. They did not go back to the açrama because their caretaker fell down and they surrounded the well. So, in the evening the guru saw that his disciple had not come back, and the cows had not come back. What happened to him? Guru was always thinking of him. Because love and affection are there. So very early in the morning the guru went to see and saw the cows there roaming around alone, near this very old dry well. They were not leaving that place. And the guru called the disciple’s name. He answered, “Guru Mahäräja, I am here. I fell down into this well. I became blind. I could not tolerate the hunger, so I ate those leaves and became blind. Then, he received the blessings of guru. Do you follow?

Devotee Three: Blessings?

Çréla Gour Govinda Swami: Blessings, yes! Guru was so pleased with him. He became blind carrying out my order and getting so much pain, bodily discomfort and distress. Then he received everything, kåñëa-prema. It is a story from the Upaniñads. But you cannot

do that for guru. If guru inflicts such punishment on you, you will leave. You will think, “What is this guru? Leave him. Kick him.” Isn’t it?

Carry out the order of guru sincerely. Follow his instructions as it is, you will receive spiritual strength to catch mäyä and conquer mäyä. Yes, that is the will of guru. Guru’ s goodwill, guru ’ s love and affection and he will bless you with his mercy. How can you get such spiritual strength? By following the instruction, the order of guru as it is. Not twisting. Do you follow me? Immense strength, immense strength you will have. Yes. You will be able to conquer mäyä.

Devotee Four: That is like the elevators, compared to walking up the stairs?

Devotee Two: She said, if you follow the order of the guru, it is like going up an elevator rather than going up the stairs.

Çréla Gour Govinda Swami: Elevator yes. Immediate, immediate.*

* Excerpts from a darçana on 21 November 1992, Bhubaneswar, Orissa, India.

Kṛṣṇa Appears Before Him as Guru

When Māyā Sends a Guru

Kåñëa is the all-knowing person, sarvajïa. He knows that different persons have different tastes and temperaments. They are not all equal. Your taste is not the same as his or his. All individuals differ. Kåñëa knows all this. So, accordingly, an arrangement is made. Whatever type of guru he needs, Kåñëa sends him that type of guru.

This devotee needs a different type of guru. He wants to marry this lady. He has that taste. Since Kåñëa knows all this, so an arrangement will be made accordingly. That type of guru will be made available, “Yes. Nice lady. All right, marry.” But that is not the business of guru. That is mäyä’s business. So, Kåñëa says, “All right, mäyä, you send a guru to him. He needs that kind of guru.”

But simplicity is Vaiñëavism – saralatä ei vaiñëavatä. Those who are simple have no other desire in their heart. “No, Kåñëa, I only want to serve You. I do not want anything.” Mahäprabhu has said in Çikñäñöaka (4):

na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi

“O Kåñëa, I do not want material wealth from You. I do not want material followers from You. Na sundaréà kavitäà – I do not want a beautiful woman from You. I do not want liberation from You. Janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi – life after life, I only want to render loving service unto You, giving You all pleasure and happiness. I do not want anything from You.”

A Fortunate Soul

This is niñkapaöa-sevä. There is no duplicity in such service. Such a servant is bhägyavän, a fortunate soul. He is completely dependent upon the Supreme Lord. He is simplehearted, without duplicity. He does not want anything from Lord Kåñëa. He only wants to give all pleasure and happiness to Kåñëa and wants nothing for himself. Kåñëa becomes very pleased with him. He is a fortunate soul, bhägyavän jéva. Kåñëa appears before him as guru. Kaöha Upaniñad (1.2.23) states:

näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm

“You cannot understand ätmä-tattva, paramätmä-tattva, by dint of material scholarship, learning, merit, or intelligence. Na bahunä çrutena – you cannot understand it by hearing from many so-called orators, karmés, jïänés, yogés, and paëòitas. They speak that which is very sweet to hear.”

One may then wonder, “How can I understand You, Kåñëa?” “How can I get You, Kåñëa?” “How can I serve You?” For one who only has this desire and nothing else, Kåñëa manifests before him as guru – yam evaiña våëute tena labhyas, tasyaiña ätmä vivåëute tanuà sväm. Kåñëa is there in the heart as paramätmä. He understands, “Oh, he is crying for Me.” So, He assumes a body and appears as guru. Tanu means body. Such a person is a bhägyavän jéva, a fortunate jéva. Kåñëa Himself assumes a body and appears before him.*

* Excerpt from a lecture by Çréla Gour Govinda Swami on 24 June 1994 in Towaco‚ New Jersey, USA.

ABOUT ÇRÉ ÇR ÉMAD GOUR GOVINDA SWAMI

Çré Çrémad Gour Govinda Swami appeared in this world on 2 September 1929 in the village of Jagannäthapura in the Indian state of Orissa (Odisha). Both the paternal and maternal sides of his family have been Vaiñëavas for hundreds of years, dating back to the time of Çyämänanda Prabhu, and prior to that, for many, many centuries. His divine appearance was not like the birth of an ordinary being, he came to this world solely to fulfill the order of Çré Caitanya Mahäprabhu.

Tattva-Vicāra

Çré Çrémad Gour Govinda Swami dedicated his whole life to preaching the absolute consideration of Gauòéya Vaiñëava philosophy, tattva-vicära, and spoke uncompromisingly against accepting apära-vicära, the apparent consideration. Speaking in his own words, Çré Çrémad Gour Govinda Swami said, “ ... I am stressing only tattva. In all my lectures I stress this, tattva-vicära. Do you know the real tattva (truth)? You are all following this apparent consideration (apära-vicära), not tattva-vicära. That mistake is there. You do not know who you are, who Kåñëa is, who is a guru, who is a sädhu, and what the relationship is between them, you do not know these tattvas...”

By Kṛṣṇa’s Arrangement

Çré Çrémad Gour Govinda Swami is a disciple of His Divine Grace Çréla A. C. Bhaktivedanta Swami Prabhupäda (1896-1977), the Founder-Äcärya of The International Society for Krishna Consciousness. By Kåñëa’s arrangement they met in the sacred land of Çré Våndävana Dhäma in 1974.

This transcendental meeting has been nicely described by Gunärnava däsa, in the book Just Try to Learn the Truth. Though they had not met previously, there was immediate recognition between the two great souls; sad-guru and sad-ñiñya. Çréla Prabhupäda commented on his disciple

Çré Çrémad Gour Govinda Swami saying (at different times), “... Kåñëa has sent him...”, “... Gour Govinda Swami is a devotee from birth...”, and “…Gour Govinda Swami is an ideal Vaiñëava…”

The Three Sevās

Çréla Prabhupäda entrusted Çré Çrémad Gour Govinda Swami with three important seväs (services):

1. To stay in Orissa and build a temple like the famous Temple of Jagannätha in Puré, as Orissa is a very important place in Çré Caitanya Mahäprabhu’s lélä.

2. To translate Çréla Prabhupäda’s books from English into Oriya.

3. To accept disciples and train them in Kåñëa consciousness.

Upon receiving these instructions from his spiritual master, Çré Çrémad Gour Govinda Mahäräja immediately returned to Orissa and started working earnestly on plans for what would become the famous Çré Çré Kåñëa-Balaräma Temple in Bhubaneswar, which Çréla Prabhupäda famously predicted, “This temple will be one of the best ISKCON temples in the world. This place will be the heart of the city.” Gour Govinda Swami also embraced the sevä of translating Çréla Prabhupada’s books into Oriya as a sacred duty which he continued every day without fail for the rest of his life.

While Çré Çrémad Gour Govinda Mahäräja immediately began to execute the first two instructions given by his spiritual master, the third and final instruction he received from Çréla Prabhupäda was to prove more difficult to carry out. After many years, he very hesitantly took on the role of being a spiritual master himself, as he understood the position of guru was a very heavy responsibility.

Lord Jagannātha Is in Bhubaneswar

Çréla Prabhupäda had accepted many Western disciples and taught them the glories of Puruñottama-kñetra, Jagannätha Puré Dhäma, where Mahäprabhu performed many pastimes in the eighteen years He resided there. However, when Çréla Prabhupäda’s disciples went to visit Jagannätha Puré they were refused entrance to the famous Temple of Lord Jagannätha because they were considered foreigners and not Hindus. Çréla Prabhupäda said, “I will build a temple in Bhubaneswar like the Temple of Jagannätha in Puré, because my Western disciples are not allowed there. Lord Jagannätha will come and stay in Bhubaneswar, so all my disciples can go there and have His darçana.” Çréla Prabhupäda, who had been donated land in Bhubaneswar, instructed Gour Govinda Swami to stay on the land and build a temple. He entrusted to Çré Çrémad Gour Govinda Swami the mission of establishing ISKCON in Orissa, the most important place of Mahäprabhu’s pastimes, and told him, “Gour Govind, you will take me to Orissa.”

Under Extreme Conditions

Çré Çrémad Gour Govinda Swami returned to Orissa and stayed on the ISKCON land (near the Nayapalli village) in Bhubaneswar under the most extreme and austere circumstances. There were no facilities at all on the land, no shelter, no building, no running water, no toilet, no electricity, no telephone, no nothing! To take bath one would have to go to a far off paddock where there was a pump and take a bath from that pump. The only light available for reading and writing in the early hours of the morning and late in the evening came from a castor oil lamp. Wild bears, tigers and elephants would wander the area, which was also frequented by dacoits (thieves).

On Ekädaçé Çré Çrémad Gour Govinda Mahäräja would fast and chant the whole Bhagavad-gétä and on other days he would recite one chapter of Bhagavad-gétä. He would often walk up to twenty kilometres a day to collect donations to build the temple, print literature and to buy foodstuffs to prepare and offer to the Lord.

Seventeen Days

Çréla Prabhupäda visited Bhubaneswar in 1977 and stayed for seventeen days on the ISKCON property in the mud hut, which had been constructed for him by Gour Govinda Swami. On 2 February 1977, the auspicious appearance day of Lord Nityänanda, Çréla Prabhupäda laid the foundation stone of the Çré Çré Kåñëa-Balaräma Mandir. This Temple in Bhubaneswar was to be Çréla Prabhupäda’s last founded project.

Instruction Fulfilled

After sixteen years of determined endeavour, and with practically no outside help, (in one of the poorest regions of India) Çré Çrémad Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master when the magnificent Çré Çré Kåñëa-Balaräma Mandir was inaugurated in Bhubaneswar in 1991. Lord Jagannätha, Baladeva and Subhadradevé came of Their own accord, as Çréla Prabhupäda prophesied, and this Temple now attracts thousands of people to Kåñëa consciousness.

Travelling the World

Çré Çrémad Gour Govinda Swami spent many years travelling the world preaching Kåñëa consciousness. His travels took him to Europe, North America, South America, Canada, Africa, Mauritius, Australia, Asia – Malaysia, Singapore, Indonesia and Bali, the Caribbean – Guyana, Suriname, Trinidad and he preached vigorously throughout the Indian subcontinent, especially in the state of Orissa, where he most notably constructed the glorious Temples of Çré Çré KåñëaBalaräma, Çré Çré Rädhä-Gopénätha and Çré Çré Rädhä-Gopäl Jéu.

Spellbound

Wherever he went Çré Çrémad Gour Govinda Swami would leave his audience spellbound by his dynamic presentation of the philosophy of Kåñëa consciousness. He would often speak for up to four hours at a time on topics about Kåñëa, leaving his audience enchanted and always eager to hear more. On occasions he would speak on a single verse of the Çrémad-Bhägavatam, both morning and evening for seven days. There was no question put to him that he could not answer, and hearing from Çré Çrémad Gour Govinda Swami on a regular basis would melt even the hardest heart, convincing one to seriously take to the path of bhakti-yoga.

Çré Çrémad Gour Govinda Swami was an expert in his understanding of the çästras and from the depth of his conviction was able to dispel the doubts [sarva-saàçaya-saàchettä] of those who came to him for spiritual guidance by the depth of his spiritual conviction. He would place great importance on chanting‚ encouraging and inspiring everyone to chant the holy names of Kåñëa without offence, to chant the pure name and thereby achieve the goal of life; to get Kåñëa and develop kåñëa-prema in this very life.

Śrī Kṣetra

Jagannātha Purī - Bhubaneswar Dhāma

One of the most important aspects of Çré Çrémad Gour Govinda Swami Mahäräja’s preaching was to reveal the innermost secrets of Puré-Bhubaneswar Dhäma, of Lord Jagannätha, and the reason why Çré Caitanya Mahäprabhu stayed in Jagannätha Puré. He gave the most subtle and clear understanding of the Lord’s pastimes in Jagannätha Puré and why Bhubaneswar is so important for the Gauòéya Vaiñëava community.

Storehouse of Knowledge

While astrologers predicted that he would live up to the age of ninety and deliver many conditioned souls, Çré Çrémad Gour Govinda Swami left this world by his own volition while speaking kåñëa-kathä on 9 February 1996, in Çré Mäyäpura Dhäma on the holy appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

He left behind a veritable storehouse of knowledge concerning the truth about the jéva, mäyä, and the Absolute Truth Bhagavän Çré Kåñëa.

~ Golden Jubilee~ Tridaṇḍa Sanny ā sa

1975 - 2025

akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ

jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi

sudurlabhā bhāgavatā hi loke

“My dear Vaiṣṇava, seeing a person like you is the perfection of one’s eyesight, touching your lotus feet is the perfection of the sense of touch, and glorifying your good qualities is the tongue’s real activity, for in the material world it is very difficult to find a pure devotee of the Lord.”

— Cc, Madhya 20.61