All Glories to Sri Guru and Gauranga

SRI GURU PUJAMagha Krishna Panchami,

14th January, 2001

88th ADVENT DAY OFOM VISHNUPADA ASTTOTARASATA SRI SRIMAD

Bhakti Vaibhav Puri Goswami Maharaj

FOUNDER PRESIDENT & ACARYASRI KRISHNA CHAITANYA MISSION, PURI

Sri Guru Puja Volume14th January, 2001

Published by:Gurupuja Celebration Committee

Sri Krishna Chaitanya Mission (Reg)Sri Chaitanya Chandrashram,Itota Puri, tel: (06752) 24455

WWW PDF Edition(2007)

Dedicated toOur Most Affectionate Spiritual Master

His Divine Grace Om VishnupadParamahamsa Parivrajakacharya astottarasata

Sri Srimad Bhakti Vaibhav Puri Goswami Maharajon His Holy 88th Appearance Day Celebration

namah om vishnupadayakrsnapresthaya bhutalesrimate bhakti-vaibhavpuri goswamiti naminegauravani pracaraya

dridha sankalpa murtayekrsna shakti swarupaya

sri bhakti pradaine namah

(I offer my respectfull obeisances on the Lotus Feet of Om Vishnupada Sri Srimad Bhakti Vaibhav Puri Goswami, who is the best devotee of Lord Sri Krishna and firm preacher of nectarian

gospels of Sri Chaitanya Mahaprabhu and resebles the energy of Lord Sri Krishna in dispensing Bhakti.)

Om Visnupada Paramahamsa Parivrajakacarya-varyaAstottara-sata-sri

Srimad Bhakti Vaibhav Puri Goswami Maharaj

Om Visnupada Astottara-sata-SriSrimad Bhakti Siddhanta

Saraswati Goswami Prabhupada

Sri Sri Radha Vrindaban Chandrajew inSri Chaitanya Chandrashram, Itota,

Puri

Srila Maharaj offering Arati to His Gurudev Om VishnupadaSri Srila Bhakti Siddhanta Saraswati Goswami Prabhupada

Shree Shrimad Bhakti Vaibhava Puri Astakam

1

damodarasya tanayam nabadibyakayamdevisutam ca narasimhsunamdhanyamsugrivabasabhavane krpaya avatirnam

sri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who was born to Sri Damodara and Srimati Sridevi in the house of His maternal grandfather Sree Sugrivdev. He was known as Narasingha in

His previous ashram; mercifully manifested in this world.

2

bidya vinodakusalam haribhaktisilamlokopakaraniratam ca visudha citam

bhaisajyasastrabibudham tamagadhabodhamsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who in His childhood although was merged in learning but usually devoted to Lord Hari. He always engaged for the liberation of the mankind.

Further prostrations to Him who was a possesor of deep knowledge and whose mind is extremely pure. He was learned in ayurvedic scripture for

the service of mankind.

3

mayapure jagati gaurapadankapithesiddhantadev-caranambujasanga-dhanyam

sarbatra gaouraguna-barnana labdhadiskyamsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who was blessed by the bonafide spiritual master His Divine Grace Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Thakur at Sri

Dham Mayapur which was sanctified by the foot prints of Lord Gauranga. He also had taken a vow to propagate the glories of Lord Gauranga

throughout the world.

4

praktyaktadustyaja-suhrt-swajanarthamohambhaktiswarupagiridev-padabjabhrngam

sannyasavesarasikam pathikam ca bhaktehsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who from His early stage renounced the attachement of material

enjoyments, took Sanyasa from His Divine Grace Srimad Bhakti Swarup Giri Maharaj according to Vedic scripture and is follower of devotional

path.

5

santam sudirghabapusam ca manojnyabaktramgambhirakanthakalitamalacarubacam

nanamanorathadhiyamapi kalpabrskhyamsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who is calm and quiet, has towering form, whose face is

attractive and densive, whose voice is sweet and bright. Although He is the bestower of transcendental Krishna Prema still He is a wish yielded

tree for the materialists, having different desires.

6

gitasu bhagavatasastrabare sudaskhyamtesam prakasana-bicintana-matralagnam

nama-pracar-patitoddharanabatirnamsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who is adept in Srimad Bhagabat Gita, Srimad Bhagabatam,

Puranas and other Vaishnava scriptures, always engaged in publishing and explaining the aforesaid scriptures and who is descended to liberate the

conditioned souls.

7

pascatyadesajanata api yasya saktyasri krsnacandracaranambuja-matrasaktahtam gauracandrakarunamrtadahmalinamsri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of Srimad Bhakti Vaibhav Puri Goswami Maharaj, who is always hankering to bestow the mercy of Lord Gauranga

and by whose grace the people of western countries dedicating their material enjoyments of western culture are attracted towards the lotus

feet of Krishna Chandra.

8

gaudiyavaishnavmahajanamanasilamgovindagaouragunabarnanadibyalilamgoswamimargabhajanasritanitakalam

sri bhaktivaibhavpuriprabaram natoham

Prostration at the lotus feet of that extra ordinary charactered Srimad Bhakti Vaibhav Puri Goswami Maharaj, who offers proper respect to the

Gaudiya Vaisnava preceptors. He is always engaged in glorifying the transcendental pastimes of Gaura Govinda and also He spent His life span

following strictly the Six Goswamis.

9

sri bhaktivaibhavbarastakamistametatpratasca sayanamapi yah patati prayatnat

saraswatad bhutakrpatmataputagatrahsa ayam samastapurusarthabaram labhet

One who carefully recites this astaka twice daily will not only be sanctified by His Divine Grace Srimad Bhakti Vaibhav Puri Goswami Maharaj, but also

he will attain the transcendental bliss of Krishna Prema.

Shree Shree Brahma Madhva-Gaudiya

Guru Parampara

We are born in India as human beings. The speciality to be born in India is that here we are to gain knowledge in Veda. This teaching in India is a valuable gift of God. The spread of knowledge of Veda is the highest contribution of India. The subject-matter of Veda is related to Sri Krishna. The knowledge that flows from Veda related to Sri Krishna is absolute. He is beyond the senses of human being . That is why God has himself spread the knowledge about him.

In Srimad Bhagabat God has said:

sri-bhagavan uvacakalena nasta pralaye

vaniyam veda-samjnitamayadau brahmane prokta

dharmo yasyam mad-atmakah(SB 11.14.3)

As the description of my own self narrated in Vedic words was veiled during desolation of the earth in course of time, I had to impact this advice to Brahma. God said to Brahma:

sri-bhagavan uvacajnanam parama-guhyam me

yad vijnana-samanvitamsarahasyam tad-angam ca

grhana gaditam maya(SB 2.9.31)

Oh Brahman ! Perception, devotional love and practice related supreme and unravelled knowledge of mine is given to you. Please accept it.

yavan aham yatha-bhavoyad-rupa-guna-karmakahtathaiva tattva-vijnanamastu te mad-anugrahat

(SB 2.9.32)

All of Me, namely My actual eternal form and My transcendental existence, colour, qualities and activities-let all be awakened within you by factual realization out of My causeless mercy.

God being incomprehensible, there is no accepted method of realising Him without his blessing. The afore-said divine knowledge sprung in the heart of Brahma with the grace of God and gradually flowed into the world. In course of time, this knowledge in the tradition of teacher and disciple took shape in Goudadesh through Madhwacharya and Sri Krishna Chaitanya and spread far and wide. That is why this system is called Brahma-Madhwa-Gaudiya tradition.

Srila Baladev Bidyabhusan in his book 'Pramaya Ratnavali' has described regarding this guru parampara.

Brahma Madhva Gaudiya Sampradayasri-krsna-brahma-devarsi-badarayana-sanjnakan

sri-madhva-sri-padmanabha-sriman-nrhari-madhavanaksobhya-jayatirtha-sri-jnanasindhui-dayanidhin

sri-vidyanidhi-rajendra-jayadharman-kramadvayampurusottama-brahmanya-vyasatirthams ca samstumahtato laksmipatim sriman-madhavendran ca bhaktitahtac chisyan srisvaradvaita-nityanandan-jagat-gurundevam-isvara-sisyam-sri-chaitanyan ca bhajamahe

sri-krsna-prema-danena yena nistaritam jagat kali-kalusa-santaptam karuna-sinduna svayam

mahaprabhu-svarupa-sri-damodarah-priyankarahrupa-sanatanau dvau ca gosvami-pravarau prabhu

sri-jivo-ragunaths ca rupa priyo maha-matihtat-priyah kaviraja-sri-krsna-dasa-prabhur matah

tasya priyotamah srilah sevaparo narottamahtad-anugata-bhaktah sri-visvanathah sad-uttamahtad asaktas ca gaudiya-vedantacarya-bhusanam

vidyabhusana-pada sri-baladeva-sad asrayahvaisnava-sarvabhauma-sri-jagannatha-prabhu tatha

sri-mayapura-dhamnas tu nirdesta-sajjana-priyahsuddha-bhakti-pracarasya muli-bhuta ihottamahsri-bhaktivinodo devas tat-priyatvena visrutah

tad-abhinna-suhrd-varyo maha-bhagavatottamahsri-gaura-kisorah saksad-vairagyam vigrahasritam

(mayavadi-ku-siddhantaih svanta-padma-vikasakahdevo'sau paramo hamso mattah-sri gaura-kirtane

pracaracara-karyesu nirantaram-mahotsukahhari-priya-janair gamya om visnu-pada-purvakahsri-pado bhakti-siddhanta-sarasvati-mahodayah

sarve te gaura-vamsyas ca parama-hamsa-vigrahahvayam ca pranata dasas tad ucchista-grahagrahah)

Lord Sri KrishnaSri BrahmaSri NaradaSri Vyasdev

Sri MadhwacaryaSri Padmanav

Sri NruhariSri MadhabAkhyobhya

Sri Jaya TirthaSri GyansindhuSri DayanidhiSri BidyanidhiSri RajendraSri Jayatirtha

Sri Brahmanya TirthaSri VyastirthaSri Laksmipati

Sri Madhabendra Puri(Sri Nityananda, Sri Adwait)

Sri Iswar PuriSri Krishna Chaitanya Mahaprabhu

Sri Rupa, Sri SanatanadiSri Krishna Das Kabiraj

Sri NarottamSri Biswanath Chakrabarty

Sri Baldev BidyabhusanSri Jagannath Das Babaji

Sri Bhakti VinodSri Goura Kishore

Sri Bhakti Siddhant SaraswatiSri Bhakti Vaibhava Puri

The last five Acharyas of the Brahma Madhva-Gaudiya-Guru-Parampara are:-

VAISHNAV SARVABOUMA SRILA JAGANNATHA DAS BABAJI MAHARAJ - LIVED FOR 125 YEARS

gauravirbhava bhumes tvam nirdesta sajjana-priyahvaisnava-sarvabhauma sri jagannathaya te namah

Advice

1. Do not imitate Guru-Baishnava, follow their conduct and teachings. You will burn yourself if you imitate Vaisnava - Serve him faithfully.

2. It will be more beneficial to grow flower and fruits in the garden for the service of Vaishnava than count lakhs of beads unmindfully. Service of Baisnava creates unalloyed pleasure.

OM VISHNUPADA PARAMAHAMSA 108 SRI SRILA SACCHIDANANDA BHAKTIVINODE THAKUR

namo bhaktivinodaya saccidananda-naminegaura-sakti-svarupaya rupanuga varaya te

Advice

1. The wisdom of man regarding the teacher has been very much polluted with the effect of time. Now-a-days some take instructions from the family-teacher or any other man. This does not help taking shelter with best devoted teacher. Sastra says that the inquisitive persons intending to serve the soul should go to teachers who are devoted to Param Brahma and accept their supremacy. Sri Gurudev should be regarded as the incarnation of God. Do not overlook Guru.

2. Vaisnav can authorise worship of God to another Vaisnav. But a resentful Vaisnav can never be able to give Bishnu-Mantra. Man can never have good-luck unless he forbids the company of people resenting Guru-Vaisnab.

PARAMAHAMSA SRILA GAURAKISOR DAS BABAJI MAHARAJ

namo gaurakisoraya saksad-vairagya murtayevipralambha-rasambhodhe! padambujaya te namah

Advice

1. Immense benefit can be had in obeying the dictates of Guru-Vaisnab. If there is love for these dictates the capability to follow them will gradually grow. But if their beheviour is imitated, there will be degradation.

2. Pretension to save the world with the intention of benefit-worship and fame will bring in degradation let alone the rescue of the world.

OM VISHNUPADA PARAMAHAMSA SRIMAD BHAKTISIDDHANTA SARASWATI GOSWAMI PRABHUPADA

namah om visnupadaya krsna-presthaya bhutalesrimate bhakti-siddhanta-sarasvatiti-naminesri-varsabhanavi-devi-dayitaya krpabdhaye

krsna-sambandha-vijnana-dayine prabhave namahmadhuryojjvala-premadhya-sri-rupanuga-bhaktida-

sri-gaura-karuna-sakti-vigrahaya namo 'stu tenamaste gaura-vani sri-murtaye dina-tarine

rupanuga-viruddha 'pasiddhanta-dhvanta-harine

Advice

1. It will not be possible to utter the name of God unless it is peceived that great Guru is non-different from God in his manifestation.

2. Ordinary Gurus are not able to rescue us from the jaws of death nor can deliver permanent life; they have partial responsibility only. But they who save us from mortality and prevail upon understanding of eternity, are complete and permanent teacher.

3. There is no beneficial act other then service of Guru. Worship of God is superior to all other worship. Worship of the lotus feet of Guru is better than the worship of God.

OM VISHNUPADA PARAMAHAMSA SRI SRIMAD BHAKTI VAIBHAV PURI GOSWAMI MAHARAJ

namah om visnupadayakrsnapresthaya bhutalesrimate bhakti-vaibhavpuri goswamiti naminegaurabani pracaraya

dridha sankalpa murtayekrsna shakti swarupaya

sri bhakti pradaine namah

Advice

1. Divine and Saviour Sri Gurudev is the knower of substantive knowledge, protected by Lord Krishna and compasionate of other's grief.

2. Sri Gurudev is neither a seller of the mantra for acquisition of wealth, women or fame, nor a trader in religion.

3. The lotus feet of Sri Gurudev is ever lasting. The servitors of Gurudev are Vaisnabs. They are also eternal.

4. The devotees of Sri Krishna are his limbs. It is impudent to pretend worship of Sri Krishna rejecting the worship of devotees.

Discourse on the Absolute By

Srila Bhakti Siddhanta Saraswati Goswami Prabhupad

We should have firm faith in the Divinity. We are absolute infinitesimals. We require to associate ourselves with the Absolute. If we show our diffidence to do so, we are likely to be entangled with the ephemeral matters of this world. Our friends are for a few days only. They will leave us at any time when they are called. Whatever we do, should tend towards the association of the Divinity. We should not undertake any work for our temporary purposes. We are His dependants. Infinitesimal as we are, we require to have our final place in Him. We should carry out all our activities for His purpose only. We should not think that we have any other thing to do. Unlike the ordinary people, we should have the only method of tending everything to Him for His service. The external gross body is meant for a hundred years and no more. Our mental speculations are to be conducted during our present human form. But we are obliged to leave this mortal coil and to cease our transactions with the external world, though we have every determination of having association with manifestive nature of things. If we wish to associate ourselves with the Absolute, all non-absolute propaganda for our temporary purposes should be abandoned as far as possible, otherwise we will be led to become materialists only. That non-absolute propaganda will instigate us to entangle ourselves with worldly thoughts and ideas. We will be thinking of physical developments instead of associating ourselves with the Absolute. We are all absolutes though infinitesimally small. Because we have shown diffidence-we have proved our indolence to associate with Him - so, like shooting stars, we have been simply thrown off from Him. We have rebelled against that Entity. Now to go back to Him, it is essentially necessary that all our associations and movements should tend to His service.

First of all He should be designated. What is He? What form He should have? And how we are to go back to Him? When we come to know that He keeps Himself aloof from everything in this phenomenal world, we feel the necessity of associating with Him. And this association can be had if we can eliminate the external impediments which are like screens, between the Absolute Infinity and the absolute infinitesimals. Our mental speculations should not be confused with that very thing. Our mental speculations are meant for associating with the phenomenal objects. But some of the philosophers thought it fit that our mental speculations should tend to Him in His abstract Form, instead of His manifestive nature. But here we have got His manifestive nature for the purpose of associating

ourselves with Him. We cannot have this association by any sort of privation. The phenomenal objects are undesirable things. Although they have some effect on us, they are all transient and will not hold good to us till the end of time. We do not think, like materialists that our existence will cease. The materialists think that everything will stop when we die-that all our troubles will end at death. This miserable idea should be thrown off. We should engage all our activities to associate ourselves with the Absolute, as we are absolute infinitesimals. We are not the body, nor the mind, nor the external atmosphere. We require dissociation from these. These undesirable situations should be eliminated at all costs, otherwise we will prove ourselves to be meant for the ordinary purpose of this world.

Lower animals are used as food by many people. In ancient times, when cannibalism was prevalent in the world, people used to take human flesh. They thought that the human body was meant for their consumption. Later on when civilisation made progress, people gave up cannibalism, but went on taking flesh of lower animal. In India persons belonging to the higher castes do not take animal food. The development of religious thoughts have rather stopped the practice of cruelty to animals in many ways. Science has now proved that vegetables too have life and can feel pain and pleasure. But it is not meant that we should commit suicide by abstaining from taking any food. This problem is solved when food is meant for the purpose of the Absolute.

Everything has come out of Him and everything will go back to Him and everything is meant for His service. All animate and inanimate objects have come out of Him and are meant for His service only. If we purloin these things, it would be deceiving the Absolute. We are absolute infinitesimals and are deluded by the ordinary manifestive character of the phenomena. We require to get rid of this delusion. We require to have a peep into the Truth, and that Truth must be had. If we are sincere, He will expose Himself to our vision. Whatever we do, we should do it for Him - for His eternal purpose, instead of indulging ourselves in transitory transactions. Our only function is not to carry on our works for our purpose. We should not be the recipients of the fruits of the enterprises we make. It is better for us that whatever we do should be done in His favour and for His service. We are servitors. If we keep dogs, we would be servants of dogs; if we keep horses we would be servants of horses, and if we become altruists, we would be servants of human beings only. But the Absolute should be served at all costs. We should make it a point that all our activities should tend to His service. All animate and inanimate beings have emanated from Him. We should serve the Absolute and not engage ourselves with the non-absolute propaganda as we do in this world.

Most people are at a loss to understand what they should do and what they are meant for. They only see the superficial sides of things. The external sides of things are quite deluding. As intelligent men, we should be very careful. We require to penetrate into everything properly. Our

view should not be obstructed by the morphological representation of things, nor by the ontological side of things.

The methodical arrangement of the phenomena should not be restricted to our ordinary purposes of living only. But we require a peaceful life. We do not require to be troubled by the undesirable elements of this world. Sometimes we find a little peace by keeping rules and regulations and observing civic principles. But we we again put into trouble by the misunderstanding of the people from outside. There is some agency working behind, which is not exposed to our present senses.

Our sensuous nerves are quite ineligible for the purpose of associating with Truth. The appearance of things - of devotion and truth - often deceive us. The external features, the morphological and ontological phases of things, are sometimes found to be detrimental to our cause when we require to come in touch with the Absolute. We have the facility of having the experience of the last ten thousand years. We can judge and discern the best method for our adoption, instead of indulging ourselves in the way the people are transacting their business right and left.

Our senses reciprocate with the objects of the phenomena. Super sensuous objects are simply neglected. The eternal representations, the eternal manifestations and the eternal aspects are fully neglected. We aspire to have the fullest advantage of coming in touch with all desirable things. In our present life, we find that we are troubled by many distressful agents. We find that all these are treacherous and only lead us to satisfy our senses only. This non-absolute propaganda should cease. Whatever we do, we should make it a point that we should not be diffident or indolent to offer our services to the Absolute.

The word 'absolute' is explained in different ways. We have experience of the non-absolutes and undesirable objects of the phenomena. Our mind is found to be of a non-absolute nature. The mind discerns things for the purpose of the senses only. But the Absolute is delineated as One Who has reserved the right of not being exposed to human senses. The human senses can mix - rather reciprocate - with the phenomenal objects. If the Absolute was an object of the phenomena, we would be lording it over Him. But that is not the thing. We should pose ourselves as His servitors. We should not think that we are enjoyers and He is the predominated object of our enjoyment. He is never so.

We are obliged to pass through undesirable situations. We require to get rid of all these things. Our inner impulse should be to have access to that region where all objects will offer us special opportunity of having association with the Absolute. Our purpose should be to associate with the Fullness, with the Eternity, with the purity, with the Best of desirables, and not to mix with the temporary things of delusive nature. They rather delude us in many ways. We should not have a crippled idea of God-head. We should await for the transcendental message to come to us in full. We would have then an opportunity of associating with Him. We should set

apart some time to make progress towards the investigation of the Transcendence.

There are three thoughts. Firstly, the Karmins or fruitseekers think they should work for the gratification of their senses. Secondly, the jnanins or impersonalists wish to merge in the Absolute in order to get rid of all troubles, but always fail at the end. Thirdly, the devotees have got a different determination.

We are very small. Some overwhelming influence comes upon us and we are troubled. So we should take recourse to the Absolute Infinity. We should not be acting like shooting stars in flying away from Him, but we should go back to our original place. There the manifestive nature is eternally present, but here the phenomenal objects are meant for a few days only. So we should have some eternal determination and aim for our guidance. We can ignore all these influences of nature, all influences of scientific discoveries, if we have only mind to associate with the Whole Thing.

There are many things concealed and hidden and not revealed to us, and these are to be received through our aural reception. Our auditory nerves are to be allowed to be irritated by sound waves from the transcendental messenger so that we can make progress towards the Transcendence.

Gaura TattvaThe Evidence From Sruti for Lord Caitanya

mahan-prabhur vai purusah sattvasyesa pravarttakahsunirmalam imam santimisano jyotiravyah

(Svetasvatara Upanisad 3.12)

That personality is the Supreme Lord. He is the introducer of intelligence and professions. Only by His grace unadulterated peace is obtained. He is effulgent i.e. being embodied He is inexhaustible. He has no erosion like the ordinary mortals.

yada pasyah pasyate rukma-varnamkartaram isam purusam brahma-yonim

tada vidyan punya-pape vidhuyaniranjanah pa 'ramam samyam upaiti

(Mundaka Upanisad 3.3)

When one beholds the golden complexioned form of Hiranyagarbha Supreme Lord, then due to attainment of divine knowledge he becomes pure and tranquil being purged of all vices and virtues emanated from his material knowledge.

Evidence From Bhagavatam for Lord Caitanya

krsna-varnam tvisakrsnam sangopangastra-parsadamyajnaih sankirtana-prayair yajanti hi su-medhasah

(Bhag.11.5.32)

Who always utters the letters 'Krishna', whose complexion is non-black i.e. golden, who is encircled by anga, upanga, astra and parsad; that Supreme personality is worshipped by the highly intelligent people through sankirtan sacrifice.

asan varnas trayo hy asya grhnato 'nuyugam tanuhsuklo raktas tatha pita idanim krsnatam gatah

(Bhag.10.8.13)

(Sage Garga is telling Nanda Maharaj, O Nanda!) Your child takes white, red and yellow complexion in the other three ages. Now in this Dwapar-yuga He has accepted black hue.

sukla-rakta-krsna-pita-krame cari varnacari varna dhari' krsna karena yuga-dharma

(Cc.Mad.20.330)

Lord Krishna performs His pastimes in the four ages of Satya, Treta, Dwapara and Kali by accepting white, red, black and yellow complexion respectively.

ittham nr-tiryag-rsi-deva jhasavata rairlokan vibhavayasi hamsi jagat pratipan

dharmam maha-purusa pasi yuganuvrttamchannah kalau yad abhavas tri-yugo 'tha sa tvam

(Bhag.7.9.38)

Sri Prahlad Maharaj has said - O Krishna ! In this way in the incarnations of Nara, Tirjyak, Rushi, Deva, Matsya etc. You maintain the people and destroy the miscreants of this world. O Supreme Lord ! In the age of Kali according to the principle of different ages you will preach the ideology of Namasankirtan in a disguised manner. Your name is Triyuga because in disguised form you don't reveal any scripture so easily.

Evidence From Mahabharat for Lord Caitanya

suvarna-varno hemango varangas candanangadisannyasa-krc chamah santo nistha-santi-parayanah

(Mahabharat, Dan-dharma ch.149)

Golden complexioned, molten-gold like body, artistically created and decorated with sandalwood paste-these four symptoms are marked in household pastimes. Those who are in the Sannyas order, due to their discussion on the glories of the Lord, they are equipoised, steadfast in the supreme sacrifice of Harikirtan, destroyer of the nescience of the Kevaladwaitabadi's, placid and highly enthusiastic.

Evidence From Puranas for Lord Caitanya

aham eva kvacid brahman sannyasasramam asritahhari-bhaktim grahayami kalau papa-hatan naran

(Cc.Adi.3.83)

The Supreme Lord has said - O Brahmin ! In any special Kali-yuga by accepting the sannyasa order, I will teach devotion of Lord Krishna to all sinful persons.

aham eva dvija-srestha nityam pracchana-vigrahahbhagava-bhakta-rupena lokan raksami sarvada

(Adi Purana)

O greatest of all Brahmins ! This disguised form of Mine is eternal. By concealing My original form, in the form of a devotee of the Lord, I always protect people by establishing them in the religious path.

The Version of the Goswamis

antah krsnam bahir gauram darsitangadi-vaibhavamkalau sankirtanadyaih smah krsna-caitanyam asritah

(Tattva-sandarbha 2)

Recognising from the appliances of Anga-Upanga etc., I have taken shelter of Sri Krishna Chaitanya, who is Krishna inside and Gaura outside, through devotional services like chanting the glories of the Lord.

Sri Gaurasundar Himself is the Supreme Lord

yad advaitam brahmopanisadi tad apy asya tanu-bhaya atmantaryami purusa iti so 'syamsa-vibhavah

sad-aisvaryaih purno ya iha bhagavan sa svayam ayamna caitanyat krsnaj jagati para-tattvam param ina

(Cc.Adi 1.3)

To whom the Upanishads call 'Adwaita Brahman', that is the effulgence of the divine body of my Lord. To whom the 'Yogasastras' (scriptures which give emphasis on Yoga) say 'The Omniscient Personality' or 'The all pervading Super Soul'. That is a part of my Lord. One who is considered as the shelter of 'Brahman' and 'Paramatma', the origin of all and the Supreme Lord full of six appliances. He is my Lord and the Supreme Personality of Godhead. Therefore, except Sri Krishna Chaitanya there is no other Supreme Lord in this universe.

The Supremacy of Sriman Mahaprabhu

saundarye kama-kotih sakala-jana samahladane candrakotir

vatsalye matrkotis tridasavitapinamkotir audarya-sare

gambhirye 'mbodhi-kotir madhurimanisudha-ksira-maddhavihvika-kotir

gaurodevah sa jiyat pranaya-rasapade darsitascarya-kotih(Caitanya Candramrta 101)

One who is as beautiful as one crore cupids taken together, the source of pleasure of all like one crore moons, as loving as one crore mothers, as magnanimous as one crore banyan trees and as placid as one crore oceans; that nectarine sweet and the inventor of highly astonishing loving service Sri Gaurasundar be victorious.

Gauranga's Tattva, Nama, Rupa and Lila

namo maha-vadanyaya krsna-prema-pradaya tekrsnaya krsna-caitanya-namne gaura-tvise namah

(Cc.Mad.19.53)

I offer my prostrated obeisances to the molten-gold complexioned Lord, who is most magnanimous, distributor of Krishna-prema, embodiment of Krishna and named as Krishna Chaitanya.(In this verse the concept, name, form, quality and pastimes of the Lord are briefly described , that means, originally He is Krishna, His name is KrishnaChaitanya, His complexion is golden, His quality is magnanimity and His pastimes /lila is distribution of Krishnaprema.)

Gauranga Delivers all by Distributing Nama

sankirtana-pravartaka sri-krsna-caitanyasankirtana-yajne tanre bhaje, sei dhanyasei ta' sumedha, ara kubuddhi samsara

sarva-yajna haite krsna-nama-yajna sara(Cc.Adi 3.77-78)

Sri Krishna Chaitanya is the inventor of sankirtana. One who worships Him through sankirtana is very fortunate and only he is an intelligent person and the rest people of the world are ignorant. 'Nama-sankirtana' is the highest sacrifice of all other sacrifices.

One Who is specially Graced by Sri Chaitanya, is only able to understand the Absolute truth

sri-caitanya-prabhum vande balo 'pi yaci anugrahattaren nana-mata-graha-vyaptam siddhanta-sagaram

(Cc.Adi 2.1)

I am eulogizing the Supreme Lord Sri Chaitanya by whose grace even an ignorant person easily crosses the ocean of empiric knowledge full of crocodiles of varied opinions/ideologies.

hare krsnetyuccaih sphurita-rasano namaganana-krta-granthi-sreni-subhaga-kati-su trojjvala-karahvisalakso dirghargala-yugala-khelancita-bhujah

sa caitanyah kim me punarapi drsor yasyati padam(Stava Mala 5 - Rupa Goswami)

Will Sri Chaitanyadev whose tongue was dancing by singing aloud the names " Hare Krishna" consisting of thirty two letters; whose left hand was looking very nice while it was resting on His decorated locked waist-thread for counting the number of names uttered; who had wide eyes and hands extending upto His knees, be the object of my eyes once again?

Sri Gauranga's Eternal Reason for Appearing

anarpita-carim cirat karunayavatirnah kalausamarpayitum unnatojjvala-rasam sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah(Cc.Adi 1.4)

Sri Sachinandana Gaurahari, who shines as molten-gold, be remembered in your heart. He has descended in this Kali-yuga in order to donate His devotional service, the most valuable treasure which was never before donated to this world by anyone.

Lord Gauranga's Confidential Reason for Appearing

sri-radhayah pranaya-mahima kidrso vanayaiva-svadyo yenadbhuta-madhurima kidrso va madi vah

saukhyam casya mad-anubhavatah kidrsam vetilobhattad-bhavadhyah samajani saci-garbha-sindnau harinduh

(Cc.Adi 1.6)

In order to understand the greatness of the transcendental love through which Radharani relishes the astonishing qualities of Krishna and by tasting the sweetness of His love she feels pleasure; the Supreme Personality of Godhead Hari being filled with the emotions of Radha, advented from the womb of Srimati Sachi Devi, just like the moon advents from the sea.

Gauranga's Teachings in a Nutshell

aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanamramya kacid upasana vraja-vadhu-vargena ya kalpita

srimad-bhagavatam pramanam-amalam prema pumartho mahansri-caitanya mahaprabhur matam-idam tatradaro nah parah.

The Supreme Personality of Godhead Vrajendranandan Sri Krishna and similarly opulent Sridham Vrindaban are the objects of worship. The manner in which the damsels of Vrindaban had worshipped Krishna is the best kind of worship. Srimad Bhagabatam text is the unalloyed documentary evidence and Krishna prema is the prime objective - this is the opinion of Sri Chaitanya Mahaprabhu. We have great reverence for this conclusion, not for any other ideologies.

Krishna Tattva

The one Absolute Truth is Realized in Three Different Ways

vadanti tat tattva-vidas tattvam yaj jnanam advayambrahmeti paramatmeti bhagavan iti sabdyate

(Bhag.1.2.11)

The transcendentally intelligent persons, those who know the Absolute Truth, call it Brahman, Paramatma or Bhagaban.

advaya jnana tattva-vastu krsnera svarupabrahma, atma, bnagavan--tina tanra rupa

(Cc.Adi 2.65)

The supreme personality of Godhead realisation of the Absolute Truth is complete, Brahman realisation is incomplete and paramatma realisation is partial.

bhakti-yoge bhakta paya yanhara darsanasurya yena savigraha dekhe deva-ganajnana-yoga-marge tanre bhaje yei sababrahma-atma-rupe tanre kare anubhava

(Cc.Adi 2.25-26)

A devotee beholds the Supreme Personality of Godhead through devotional service, the demigods behold Him as a sun and the followers of gyana-yoga realise Him as Brahman.

The Conclusion of the Sruti About Brahman

na tatra suryo bhati na candra-tarakamnema vidyuto bhanti kuto 'yam agnihtam eva bhantam anu bhati sarvam

tasya bhasa sarvam idam vibhati(Katha Upanisad 2.2.15)

Sun, moon, stars or electricity can't illumine that self-illuminating Parambrahma (Supreme Lord), what to say about fire? But by following that self-illuminating Supreme Lord sun etc, become effulgent. From the effulgence of the body of Supreme Lord the whole universe becomes bright.

hiranmayena patrena satyasyapihitam mukhamtat tvam pusann apavrnu satya-dharmaya drstaye

(Isopanisad 15)

O my Lord ! O maintainer of all living entities ! Your real face is covered by your effulgence, please withdraw that cover so that your unalloyed devotees can behold you.

pusann ekarse yama surya prajapatyavyuha rasmin samuha tejo

yat te rupam kalyanatamam tat te pasyamiyo 'sav asau purusah so 'ham asmi

(Isopanisad 16)

O my Lord ! O ancient philosopher, the maintainer of the universe! O maker of principles ! Source of pleasure of the unalloyed devotees ! The well-wisher of the ancestors of human society ! Kindly withdraw your divine effulgence so that I can behold your blissful form. You are the eternal Supreme Personality of Godhead, the relationship between you and me is the same as that of sun and its rays. As the rays are with the sun, I am with you.

The Conclusion of Brahma samhita

yasya prabha prabhavato jagad-anda-koti-kotisv asesa-vasudhadi-vibhuti-bhinnam

tad brahma niskalam anantam asesa-bhutamgovindam adi-purusam tam aham bhajami

(Brahma samhita 5.40)

I am praying the Supreme Personality Govinda, from whose effulgence the impersonate Brahman mentioned in the Upanishads is originated and being separated from whose opulences the innumerable planets including the earth seem to be eternal and inexhaustible.

The Conclusion of Bhagavad Gita

brahmano hi pratisthaham amrtasyavyayasya casasvatasya ca dharmasya sukhasyaikantikasya ca

(Bhagavad gita 14.27)

I am the impersonate Brahman, which is the real state of bliss and which is immortal, infallible and eternal.

The Conclusion of Goswamis

yasya brahmeti samjnam kvacidapinigame yati cin-matrasatta-

pyamso yasyamsakaih svairvibhavati

vasayanneva mayam pumams caekem yasyaiva rupam vilasatiparamvyomni narayanakhyam

sa sri krsno vidhattam svayamihabhagavan prema-tat-pada-bhajam

(Tattva-Sandarbha 8)

Whose impersonate Brahman position is somewhere described as 'Brahman' in the Vedas; whose partial manifestation is the controller of illusion (Maya); the person who rests in the causal ocean; who has created this world by impregnating Maya through His vision; in the form of Pradyumna who reveals His opulences with His partial incarnations Matsya, Kurma etc; and whose another important form named as Narayana is luxuriously residing in the transcendental sky; that Supreme Personality of Godhead Sri Krishna is distributing His own love to the servitors of His Lotus feet in this world.

brahma-anga-kanti tanra, nirvisesa prakasesurya yena carma-cakse jyotirmaya bhase

(Cc.Mad.20.159)

tanhara angera sudha kirana-mandalaupanisat kahe tanre brahma sunirmala

(Cc.Adi 2.12)

By enwrapping His impersonate quality the Supreme Lord is eternally personified.

Nirvisesa Means Krsna has no Material Qualities

tanre `nirvisesa' kahi, cic-chakti na maniardha-svarupa na manile purnata haya hani

(Cc.Adi 7.140)

When one speaks of the Supreme as impersonal, one denies His spiritual potencies. Logically, if you accept only half the truth, you cannot understand the whole.

vyanjite bhagavat-tattve brahma ca vyajyate svayam(Bhagavat-sandarbha 7)

When the concept of Bhagabat will become revealed then the concept of Brahman will automatically be disclosed.

Yogis Worship the Supersoul

isvarah sarva-bhutanam hrd-dese 'rjuna tisthatibhramayan sarva-bhutani yantrarudhani mayaya

(Bhagavad gita 18.61)

O Arjuna ! The Supreme Lord is present in everybody's heart and He controls all living entities. The living entities are moving just like riding on a machine which runs by material energy.

atha va bahunaitena kim jnatena tavarjunavistabhyaham idam krtsnam ekamsena sthito jagat

(Bhagavad gita 10.42)

O Arjuna ! What is the necessity of this detailed knowledge ? I have spread in the whole universe by the help of only a part of Mine and I have contained this world.

mayadhyaksena prakrtih suyate sa-caracaramhetananena kaunteya jagad vipparivartate

(Bhagavad gita 9.10)

O son of Kunti ! This material nature is working as per My direction and it is creating all movables and immovables. As per its principle the material world is created and destroyed time and again.

aham hi sarva-yajnanam bhokta ca prabhur eva cana tu mam abhijananti tattvenatas cyavanti te

(Bhagavad gita 9.24)

I am the sole enjoyer and the object of sacrifice. Those who do not know My real transcendental qualities, they are bound to fall down.

Paramatma is an Ekamsa Expansion of the Supreme Lord

paramatma yenho, tenho krsnera eka amsaatmara `atma' haya krsna sarva-avatamsa

(Cc.Mad.20.161)

Paramatma is the partially complete portion (ekamsa) of the Supreme Personality of Godhead. Krsna is the original source of all living entities, and is the source of Paramatma.

kecit sva-dehantar-hrdayava kasepradesa-matram purusam vasantamcatur-bhujam kanja-rathanga-sankha-

gada-dharam dharanaya smaranti(Bhagavata 2.2.8)

Some Yogis through their meditation remember the four-armed personality, who holds conchshell, disc, mace and lotus in his four arms and resides in the innermost part of everybody's heart.

The Supreme Truth has Three Potencies Sandhini(existence), Samvit(consciousness) and

Hladini(ecstasy)

na tasya karyam karanam ca vidyatena tat-samas cabhyadhikas ca drsyate

parasya saktir vividhaiva sruyatesvabhaviki jnana-bala-kriya ca(Svetasvatara Upanisad 6.8)

Since the Supreme Personality of Godhead has no material body and senses, He does not perform any action through material organs. He is divine object. None is equal to Him or greater than Him. He is the eternal store house of transcendental energy. Although He is one, His potencies are divided into three parts such as Sandhini (existence), Samvit (consciousness) and Hladini (ecstasy).

Visnu is the Supreme Truth

om tad visno paramam padam sada pasyanti surayah diviva caksur-atatam

tad vipraso vipanyavo jagrvamsahsamindhate visnor yat paramam padam

(Rg Veda 1.22.20-21)

When the sky becomes bright with son light, the eye becomes able to see everything; similarly the intelligent persons always see the Lotus feet of Lord Visnu. The devoted sages, who are devoid of all sorts of deficiencies such as delusion, fear etc. behold the Lotus feet of Sri Visnu and preach about it everywhere.

Krsna is the Independent Supreme Person

janmady asya yato 'nvayad itaratas carthesv abhijnah svarattene brahma hrda ya adi-kavaye muhyanti yat surayahtejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyam param dhimahi(Bhag.1.1.1)

I am offering my prostrated obeisances to the Supreme Lord Sri Krishna - the son of Vasudev, who is the almighty, all pervading and the Super Personality of Godhead. I am meditating on Him, Who is the root of all causes; from whom this cosmic manifestation is created; who maintains it and by whom it is annihilated. I am meditating on that ever illuminating Supreme Lord, who is directly or indirectly knows the whole universe and resides above all this. First of all He had imparted Vedic knowledge to the first creature Brahma. This world is as unreal as mirage. Still then due to Him, it seems to be real to the elevated sages and demigods; because due to Him alone, this destructible material universe being made up of the

triple qualities of nature seems to be real. So I am meditating on that Absolute Truth Supreme Lord, who is always residing in His transcendental abode and is always free from illusion.

Krsna is the Ultimate Goal of all Vedic Literature

sarvasya caham hrdi sannivistomattah smrtirjnanam apohanam cavedais ca sarvair aham eva vedyovedanta-krd veda-vid eva caham

(Bhag. gita 15.15)

(Lord Krishna told Arjuna) I am present in everybody's heart and memory (the power to remember), knowledge and oblivion come from Me. I am the knowable subject in all Vedas. Really I am the author of Vedanta and I am the knower of the Vedas, that means, I know the Vedas.

ete camsa-kalah pumsahkrsnas tu bhagavan svayam

indrari-vyakulam lokammrdayanti yuge yuge

(Bhag.1.3.28)

All incarnations are either a part or micro-part or kala of the Supreme Lord, but Sri Krishna is the original Supreme Lord or the Supreme Personality of Godhead. They descend to this planet when the atheists create disturbance. The Supreme Lord descends to this world to protect the theists or His devotees.

isvarah paramah krsnah sac-cid-ananda-vigrahahanadir adir govinda sarva-karana-karanam

(Brahma samhita 5.1)

Eternal, knowledgeable and blissful Sri Krishna is the Supreme Personality of Godhead. He is the original form, without beginning, origin of all philosophies of Visnu and Vaishnav and the cause of all causes.

The Meaning of Bhagavan

aisvaryasya samagrasya viryasya yasasah sriyahjnana-vairagyayos caiva sannam bhaga itingana

(Visnu Purana 6.5.74)

One who possesses all opulences, all energies, all fame, all beauty, complete knowledge and complete renunciation, only He is the Supreme Lord.

Krsna is the cause of all causes

tenaiva hetu-bhutale vayam jata mahesvarikaranam sarva-bhutanam sa ekah paramesvarah

(Skanda Purana)

Sri Siva told Parvati- O Maheswari ! Krishna is the Supreme Personality of Godhead and the cause of everything; That is why I have born as a man.

Krsna is the Supreme Shelter of Everything

dasame dasamam laksyam-asritasraya-vigrahamsri-krsnakhyam param dhama jagad-dhama namami tat

(Bhag.10.1.1.Bhavartha-Dipika)

In the tenth canto of Srimad Bhagabatam, Sri Krishna is described as the shelter of all refugees. I offer my obeisances to Sri Krishna, the Supreme Lord and the sustainer of this universe.

On the Basis of Rasa, Krsna is Superior to Narayana

siddhanta-tas-tva-bhede 'pi srisa-krsna-svarupayohrasenot-krsyate krsna-rupamesa rasasthitih

(Bhakti-Rasamrta Sindhu, Purva-vibhaga 2.59)

Theoretically there is no difference in the forms of Narayana and Krishna. Still then from pastimes point of view Sri Krishna form is superior. This form depicts various qualities rasas.

Narayana is the Opulent Pastime Expansion of Krsna

narayanas tvam na hi sarva-dehinamatmasy adhisakhila-loka-saksi

narayano 'ngam nara-bhujalayanattac capi satyam na tavaiva maya

(Bhag.10.14.14)

After stealing the calls Brahma realised the supremacy of Sri Krishna and he prayed like this - O Lord ! Are you not Narayana? You are Narayana (Nara+ayan) because the word 'Nara' means all the living entities and the word 'ayan' means shelter. Hence, You are the shelter of all living entities. Another meaning of Narayana is that, one who knows about all the planets. Therefore, You are Narayana, the knower of the three ages. Twenty four concepts emanated from 'Nara' and water which is created from them is the shelter of someone and He is Narayana. The real truth is that Narayana is your luxurious form. Like Universal form, Your Narayan form is not illusory.

harimtvekam tattvam viddhi-siva-suresa-pranamitahyadevendam brahma prakrtirahitam tattanumahah

paratma tasyamso jagadanugato visvajanakahsa vai radha-kanto nava-jalada-kantiscidudayah

(Dva-mula siksa)

Sri Hari, the worshipable Lord of Brahma, Siva and Indra, is the only Supreme Personality of God head. Brahman, which is impersonate and powerless is the effulgence of the transcendental body of Sri Hari. All pervading Paramatma is a part of Sri Hari - opulence of the Lord. That Sri Hari is our black complexioned eternal form Sri Radhaballabha.

The Demigods Recognize Krsna as Supreme

athapi yat-pada-nakhavasrstamjagad virincopahrtarhanambhah

sesam punaty anyatamo mukundatko nama loke bhagavat-padarthah

(Bhag.1.18.21)

Who can be termed as the Supreme Lord in this world except Mukunda, whose feet-water being worshipped by Brahma has purified all the planets including Siva?

yac-chauca-nihsrta-sarit-pravarodakenatirthena murdhny adhikrtena sivah sivo 'bhutdhyatur manah-samala-saila-nisrsta-vajramdhyayec ciram bhagavatas carana-ravindam

(Bhag.3.28.22)

Siva has become benevolent by holding the pious feet-water of Krishna which completely forms river Ganga- the best of all rivers. Those who will meditate on those feet they will he purged of all sins within a moment. Therefore, the Lotus feet of that Supreme Personality of Godhead - Sri Krishna should be meditated upon.

yam brahma varunendra-rudra-marutah stunvanti divyaih stavair vedaih sanga-pada-kramopanisadair gayanti yam sama-gah

dhyanavasthita-tad-gatena manasa pasyanti yam yoginoyasyantam na viduh surasura-gana devaya tasmai namah

(Bhag.12.13.1)

I am offering my prostrated obeisances to that Supreme Personality of Godhead - Sri Krishna to whom Brahma, Varuna, Indra and Marutas praise in divine prayers; to whom the Samas glorify with all Vedic prayers along with Anga, Padakrama and Upanishads; being overwhelmed to whom the sages behold in their state of meditation and whose beginning and end are unfathomable to the demigods as well as demons.

The World is Maintained by an Expansion of an Expansion of an Expansion of Krsna

yasyamsamsamsa-bhagena visvotpatti-layvotpatti-layodayahbhavanti kila visvatmams tam tvadyaham gatim gata

I am taking refuge of that Supreme Lord, by whose fragment of fragments the creation, maintenance and annihilation of this universe are performed.

The Form Krsna is as Lord of Vrindavana, With two Hands Holding the Flute

krsno'nyo yadu-sambhuto yah purnah so'styatah parahvrndavanam parityajya sa kvacin naiva gacchati

(Laghu-Bhagavatamrta, Purva-Khanda 165)

Though Sri Krishna, the son of Vasudeva, who had descended in the clan of Yadu, is non-different in appearance from the Supreme Lord Sri Krishna, the son of Nanda, He is not the original form of Vrajendranandan Sri Krishna. The original form Vrajendranandan Sri Krishna never goes to anywhere leaving Vrindaban. That means though He had visited Dwaraka, Mathura, Kurukshetra etc. in His revealed pastimes by concealing the significance of Vrajendranandan, in His unfathomable pastimes He always resides in Vrindabana.

dvibhujah sarvada so 'tra na kadacit caturbhujahgopyaikaya yutas tatra parikridati nityada

(Laghu-Bhagavatamrta, Purva-Khanda 165)

The original form of Sri Krishna is always two-armed. He is never four-armed. He always plays with Sri Radha, the prominent damsel of Vraja, in Vrindabana.

The Vedas Speak of the Pastimes of the Supreme Lord

apasyam gopamani-padyamanama ca para ca pathibhis carantamsa sadhricih sa visucirvasan avarivarti-bhuvanesvantah

(Rg Veda Mandala, 22, Anuvaka, 164 Sukta, 31 Rk)

Saw a cowherd boy, who is infallible. He is travelling far and wide in different paths. Sometimes He is enwrapped in many covers and sometimes in different cloths. In this way He is expanding He's concealed and revealed pastimes in this world time and again.

By Serving Krsna the Universe is Satisfied

yatha taror mula-nisecanenatrpyanti tat-skandha-bhujopasakhah

pranopaharac ca yathendriyanamtathaiva sarvarhanam acyutejya

(Bhag.4.31.14)

As watering the root of a tree enlivens all its branches and sub-branches and supply of food to the stomach keeps all other organs healthy, similarly only through worship of Sri Krishna, worship of all other demigods is automatically performed.

Sanandana Das (Saroj)

The Mercy of the Acharyya

Once a person is fortunate enough to be able to make up his mind to seek for the real truth, he begins to experience the insuperable difficulty of ascertaining any really adequate process of investigation of the same.

It was the purpose of Sree Krishna Chaitanya by means of His teaching and conduct to enable all sincere seekers of the Absolute Truth to experience the necessity for finding the real spiritual guide, Acharyya or competent teacher in the quest of the Truth by precept and practice. This imparts to the narrative of the career of Sree Krishna Chaitanya its unique character among the scriptures of the world. It supplies the only reasoned means of getting the clue to the transcendental method of the quest of the Absolute. The study of the career of Sree Krishna-Chaitanya is bound to impress upon the mind of every candid reader the necessity of seeking spiritual enlightenment from a living person. It has been accordingly contended by the writers of the career of Sree Krishna-Chaitanya that predisposition for the service of the Personality of the Absolute and by implication of the personalities of His servitors, is generated by expounding and listening to the exposition of the career of the Supreme Lord in His Eternal Role of world-teacher.

The only obstacle in the way of realising the mercy of the real Acharyya is absence of the predisposition for the service of the Absolute and all His servants. The appearance of such predisposition naturally leads a person to seek the guidance of the Acharyya without reservation for the sole purpose of realising the service of the Absolute and His servants.

The mercy of the Acharyya is spontaneously displayed to all who are willing to accept the same. The Acharyya is the exclusive servant of the Absolute. His only function is to serve the Absolute and enable others to do the same. The Acharyya possesses the power of reestablishing the conditioned soul in his natural spiritual function of the service of the Absolute. The unreserved admission of the office of the Acharyya is the precondition for the realisation of his mercy.

The Acharyya is the living form and the living bestower of the service of the Absolute. The Acharyya is pleased to disclose his serving entity, in his uncovered recognisable form to the serving cognitive faculty of the soul who is predisposed to the service of the Absolute. This revelation of his own transcendental serving entity is the operation of the power of mercy of the Acharyya in its unambiguous manifestation. The light of the real form of the Acharyya automatically endows the recipient of the mercy with the realised disposition for the service of the Absolute under the unconditional guidance of the Acharyya. In this manner there is a really

beginning of the quest of the Absolute in and through the quest of His service.

There can be no higher good fortune than the realisation of the mercy of the bonafide Acharyya. The characteristic quality of the Acharyya which is identical with his entity, in his ceaseless, unstinted, active mercy towards all souls.

The above propositions help to clear up the current misconception that the fallacy of petition principal is involved in the tireless insistence of all the revealed scriptures (shastras) of this country (India) that it is necessary for one to listen from the lips of the Acharyya, with complete submission and offering of service, to the message of the shastras to be enabled to realise its transcendental truth. A person's assent to this fundamental condition of the true method of studying the shastras is not possible until he has received the previous mercy of the Supreme Teacher Sree Krishna-Chaitanya. The descent of Sree Krishna-Chaitanya has made the saving knowledge of His career available to all persons of this mundane world through the written narratives of His Transcendental Activities.

Only the Acharyya can also expound the career of Sree Krishna-Chaitanya with any consistency. Sree Krishna-Chaitanya Himself followed the method of the Acharyya for preaching the service of the Truth. The method is as simple as it is convincing. No one is fit to preach the Truth who does not serve Him with all his faculties. Sree Krishna-Chaitanya preached the Truth because He Himself also served the Truth, as, in His Own word, "No one can teach the religion unless one practises the same". If a person who does not serve the Truth wants to pose as expounder of the career of Sree Krishna-Chaitanya, he will be forced to do so in the spirit of utter hostility to the teaching of the Supreme Lord. This method of exposition is bound to repel those who are not already prejudiced against the teaching of Sree Krishna-Chaitanya. The unambiguous and uncompromising support of the shastric method of exposition is the sum and substance of the career and personality of Sree Krishna-Chaitanya. This makes the task of expounding as well as listening to the true exposition of His career position only for those who bring to the performance a fully unprejudiced mind. In other words, it is only those persons who are able or willing to be able to realise the inadequacy of the empiric methods of quest of the Truth, who are in a position to profit by the study and exposition of the career of the Supreme Lord.

The mercy of Krishna-Chaitanya, therefore, represents the mercy of the Acharyya in its supreme perfection. The mercy of Sree Krishna-Chaitanya is the enabling condition for the realisation of the otherwise causeless mercy of the Acharyya. The mercy of the Acharyya. The mercy of the Supreme Lord is the cause of the causelessness of the mercy of the Acharyya.

Those who contend that in as much as Sree Krishna-Chaitanya is a historical person, he could not be the cause of the mercy of the series of the Acharyyas who made their appearance in India from a time long before His Advent, are hopelessly misguided by their empiric reservations. Sree Krishna-Chaitanya does not come under the jurisdiction of time even when He chooses to make His Appearance in this world in any particular period of the world's history. The sun neither rises nor sets, although it is seen to do so everyday by the people of this world.

The bestowal of unstinted mercy is the specific function of the Acharyya. He is embodiment of Divine Mercy. The Acharyya never deceives those who do not want to be deceived alter being enlightened. But there is hardly a single person in this world who does not want to be deceived on principle. Such a statement may appear to be extraordinarily pessimistic. But a very little reflection ought to demonstrate to all impartial thinkers its absolute truth.

The tendency to deliberate self-deception is the only obstacle to the willing acceptance of the proffered unambiguous mercy of the real Acharyya. This tendency is tantamount to the constitutional aversion to the service of the Truth. The mercy of Sree Krishna-Chaitanya can alone remove the cause of this fatal but almost universal perversity.

The preachers in pursuance of the method of Sree Krishna-Chaitanya, practise what they preach. This enables the preachers as well as their submissive open minded audience to be acquainted with the true significance of the career of Sree Krishna-Chaitanya. If the preachers and their audience are willing to deceive themselves after receiving enlightenment, they need not despair of finding the peace of their souls.

It is necessary for the possibility of such propaganda that a number of persons must understand the necessity of dedicating themselves to propagation of the knowledge of the career of Sree Krishna-Chaitanya by the right method .

The elected preachers are not all of them necessarily saints of the highest order. But all of them, as fortunate recipients of the mercy of the Acharyya, have obtained the initial spiritual enlightenment and are on the path of real spiritual endeavour. They have every chance of realising the highest function of their soul, if they do not give up the quest, in which they are engaged , by deliberately deviating from the guidance of the Acharyya.

Human life is both uncertain and of limited duration. It has got its duties and irresponsibilities on its own plane. These are apparently more or less ignored by the call for the exclusive service of the Absolute. But as these duties and responsibilities are the outcome of our present radical misunderstanding of our real nature, we should have the sincerity of facing even the proposal for their absolute rejection in a spirit of sympathetic endeavour for appreciating the point of view of the proposer.

But Sree Krishna-Chaitanya does not call upon any person to renounce the duties and responsibilities of their present worldly positions. That is the proposal of the monists. Sri Krishna-Chaitanya calls upon everybody to serve Krishna by discoursing about Him in company and under proper guidance. The rationale of following this course is vindicated by His Own Illustrative Career. They have been enabled by the mercy of the Acharyya to dedicate themselves to its performance by renouncing all lesser duties. Such renunciation is not due to repugnance of the world, but to their love for the Absolute Truth and for the world. The preachers fully believe in the dictum of Srimad Bhagabat that every duty is truly fulfilled only by the devoting oneself to the exclusive service of Krishna, and that there is no other way of fulfilling any of the duties by which we find ourselves confronted in this world.

Sree Krishna-Chaitanya is the Divine Embodiment of the highest service of Krishna. Discourses about the career of Sree Krishna-Chaitanya supply the unambiguous clue to the service of the Transcendental Absolute Person. The preachers accordingly devote themselves to discourses about the Career of Sree Krishna-Chaitanya as the only means available, within the present scope of our perverted intellects, for realising the transcendental service of Sree Krishna, the Absolute Person.

Karma, Jnan and Bhakti

Karma, Jnan and Bhakti have three different goals. They are never meant as one. Karma is thus described in the Geeta:

"The mundane energy (prakriti) performs all work (karma) by means of the gunas (generative, conservative and destructive attributes). The soul infatuated by mundane egoism (ahamkara) imagines that he possesses the initiative (karta)."

As soon as we are confined to phenomenal activity we think we are doers. These activities do not last for a long time. They are also known as prakrita karma (mundane work). We suppose that the actions are done by us. This is ahamkara. Karma is really the product of the gunas. But the Geeta also cautions us against premature interference with the karmis.

na buddhi-bhedam janayedajnanam karma-sanginam

josayet sarva-karmanividvan yuktah samacaran

(B.g. 3.26)

The less intelligent need not be divulged the truth of the superiority of jnana. Those who are busy in dealing with phenomenal things need not be told about the futility of upadhi by which we seem to be new our object, but are not really so. Swarupa (one's own figure) is distinct from upadhi (adjunct). The latter is a deluded impression. True impression is quite different. By jnana we want to know the inner subject. The cover need not be confused with the letter. Take a can of glass bottle with its contents or medicine. If we briefly say, pointing to the bottle, 'this is medicine'. We don't mean that the bottle is medicine. This distinction is analogous to that between the apparent and the real - Upadhis are incorporations with the swarupa. Upadhis should be removed . Some sort of gnosticism should predominate. As karmakandis we do temporary work. They are admitted to be futile. The external body is now incorporated with the real ego, -with me. The inanimate objects are meddling with our subjective existence. Phenomenal things are either gross or subtle. When grossness is abstracted it gives us a subtle taste of grossness. This grossness is transformable. We cannot rely on these gross and subtle impression. We have now got the gross physical body and the internal animating entity. The ownership lies apart from these in a different entity viz., the soul (atma). The mind, buddhi, etc., are all nonsoul. These are the properties. The proprietor need not be classed in the same category with property. Creator need not be confused with the created. The existence of the Creator is prior. Ekkahart and other philosophers accordingly say that God was branded to the substratum after creation. Before creation. He need

not be termed God. In Indian philosophy, inculcated by Samkara, Brahma is the fountain-head and Iswara and other things are emanations from the Brahma. The conception of devotees is quite different. Iswara is to lord over some other things who are not to be regarded as Lords. Iswara is one and the many are dependants (bashyas). We think that all the phenomenal objects including pheuma or prana are created by a Creator or Iswara. This Iswara transforms the wrapper and not the soul. These wrappers envelope the individual personality. They are two quite different things. The soul is covered by some cognitional faculty in order to meddle with this external world. This covering principle is mind which is served by five ministerial agents viz., the eye, ear etc. Light waves irritate the ocular nerves, and so on. All these nerves are irritated by the agencies of phenomena. The body is equipped with the senses to receive these irritating predicaments. As a counsel of relief from such irritating experiences, the impersonal view is accepted by us. We suppose that a tabula rasa should be allotted at the terminal point; that the reality should be void of all sakti. This is the gnostic conception of Brahma devoid of potency. The devotees have a different impression. Brahma is the very fountain-head of all.

yato va imani bhutani jayante(Taittiriya Upanisad 3.1.1)

All will go back to that very thing. They have got their temporary existence here. The gnostics deny the manifestive activing there. They think that they should annihilate their entity by absorption into that very thing. But the Geeta says:

brahma-bhutah prasannatmana socati na kanksati

samah sarvesu bhutesumad-bhaktim labhate param

(B.g. 18.54)

After we get our salvation we have the function of transcendental devotion (parabhakti). When we see our swarupa (own figure), instead of considering the incorporations as our swarupa, we actually get liberty from the shackles, we find that we have some real function there. (na socati na kanksati)

Then we know we are not the external body, nor have much to do with the phenomenal world, - nor do we offer any unjust pouncings on others. samah sarvesu bhutesu

We are then free from all sorts of jealousies. When we are void of all malice(nimatsara), we regain our proper condition. Bhakti is the uniting tie between bhakta and Bhagaban. The seven byahritis and the seven lower spheres comprise the mundane world (Brahmanda). When we are not comprised within these fourteen cells, we are liberated ; we then regain our function. The function of the soul is bhakti. When we are not in need of

filling up inadequacies, when we have no appetite for encroaching upon others, that very position will recall to us that we have a very particular function viz. to serve. Here there can be nothing whom to serve. Everything here is shifting as also our position as worshipper. The tie here has got no eternal value. We have a different position from the phenomena.

bhumir apo 'nalo vayuhkham mano buddhir eva ca

ahankara itiyam mebhinna prakrtir astadha

(B.g.7.4)

Though we have come down here our entity need not be classed in the same category with phenomenal objects. These are more or less deluding. If we are not anxious to regain our function we are liable to be troubled. We should not allow any system of thought which is not bhakti. The absolute infinitesimals have no other function but to service the Absolute Infinity.

bhaktya mam abhijanatiyavan yas casmi tattvatahtato mam tattvato jnatva

visate tad-anantaram(B.g.18.55)

By the function of the soul we may be familiar with the Absolute Truth, the knowledge can be had only through our devotional aptitude. If we are true to the Absolute Truth we can shake off all these erroneous impressions that are enveloping us like the shadow. Then we can get to the Vaikuntha by giving up the measuring activity . We should have the devotional aptitude. When we enter that region we can have free scope for the function of our soul. When we am jnanins and karmins we have no such opportunity. This Bhakti is particularly received when we pay attention to the instruction of Sri Krishna.

sarva-dharman parityajyamam ekam saranam vraja

aham tvam sarva-papebhyomoksayisyami ma sucah

(B.g.18.66)

"You will be given ample instruction if you submit unconditionally to Me. Leave inside whatever conceptions of religion you have got up till now. I will see what is to be done for you. You need not think that some alternative course is to be adopted. I will see to all your interests. You won't have to come in touch with any unwholesomeness . You will not have to repent." Such is the clear assurance that we get from Sree Krishna.

He is Akhilarasamritamurti (the figure of all mellowness). We are interested in rasa (mellow taste). We can have eternal taste of things. When we actually enter the realm of Vaikuntha we set ourselves quite free from entangling in this mundane net. We can then easily transcend. We are different servitors in different rasas. In the Matsya Avatara the Veda was restored. Divine intelligence (Veda) was stolen (kept concealed) by some Asuras. In the Satya Yoga in the reign of Satyabratra the Veda was stolen.

The Personality of Godhead should be embraced. We must approach Him and get full knowledge of Him. He has His Plenary Position. For us. He is the Ocean of all rasas. We shall have our desires fulfilled . There are five and seven mukhya (primary) and gauna (secondary) rasas. We are now engaged in culturing these rasas with the people of this world. But we should know to be engaged with the Absolute. Jnan is itself bhakti when it is Krishnajnana of a Karshna. All the twelve rasas are Him. If we actually secure little rasa here, we shall be deprived of that rasa shortly. This temporary acquisition is followed by destitution of that rasa again. When we store up anything here, it evaporates like camphor. As individual souls, we require a very little of Ocean of rasa. He is the Emporium. We shall be amply rewarded, if we submit. If we show our diffidence to serve Him, we shall have these seeming servitors here. There are no servitors there. Krishna-jnana is cultured by correlating two epistemological methods viz., (1) that which proceeds from unity to diversity and (2) that which proceeds from diversity to unity. Then analytic method is from one to many while the synthesis is from many to one. We need not carry thither all these things of our present experience. But our soul should go.

These sorts of wrong things should be eliminated. We can then know our position. We have ample opportunity of going to that region. The word bishate does not mean absorption. By entering the region of Bhakti, the three things Knower, Known and Knowledge are not merged in one . The impersonal school inculcates this wrong impression "on insufficient interpretation of the Chhandogya text. Personality is targeted by them in phenomena. It's elimination is quite true. But these shrutis do not mean that tabula rasa is the final position. The enclouded faces of things have given us this impression. The analytical representation gives us the full thing. By analogy these can be approached very easily.

So Bhakti is the uniting tie between the Absolute Infinite Truth and the absolute infinitesimal truth. The truths are to be united. We need not detach ourselves from Him. Otherwise we shall have a shadowy existence in us.

I am the pencil of ray coming out of the glowing disc of the sun. We are inseparable from the Brahma. There is quantitative difference. The gnostics think they should swell like the frog. They rely on the analogy of a pot . When the pot is destroyed the measured space is not demarcated, but it has not, therefore, swelled into the whole space. 30 cubic feet is not

many cubic miles. Doubting analogies should be abandoned. They lead to henotheistic thoughts.

The figure should not be ascribed to Him and then taken away. In order to reject the personal face of Godhead, they suppose that personality is born of phenomena. The bhaktas never accept such a conclusion.

We shall always receive instruction from sadhus who always retain their eternal situation and do not agree with the pantheists who have temporary situations both as teacher and pupil. Pantheistic interpreters of the Geeta and Vedanta have misinterpreted the system as per view of the bhaktas. This is the case with Hegel, Schoppenhuer, etc. We are rather tired of their dealings. God-loving aptitude is required.

I can witness things. Without the help of light, I cannot exercise optical faculty. Without help, I cannot function. Our animation cannot work unless helped by some other source.

In the Bhagavatam we also find similar statements:

bhakti-yogena manasisamyak pranihite 'male

apasyat purusam purnammayam ca tad-apasrayam

(Bhagavat)

If we are meant to offer our services to Adhokshaja (Transcendence) and not to Akshaja i.e. what submits to our senses, Godhead need not be obliged to stand in the dock. He is not to be accommodated within our sensuous exploitation. We have got our sentient power for finite things, not for the infinity. We cannot accommodate 4th to infinite dimensions. At present our senses cannot cope with them. So we need not think that we can compel God to come for our inspection.

The proposal of treatment, that is based on the diagnosis of the root-cause of disease, need not be regarded as irrelevant talk. It becomes necessary to speak with a view to elucidate the position which is the source of contamination.

God remains inaccessible to our mundane senses. But He can come on the scene of our vision, if He likes. He is not created by our fancies. On the contrary, He is the creator.

How to surrender to God ?

We are the custodians. We commit theft. By the commercial policy we have got property. We cannot encroach upon the properties of others. We have got something,- two eyes, two ears etc. I am the owner. I can use

and misuse these things. None should try to take away these things from me. If anybody try to do so, I, as custodian should resist. We are independent. If Govinda wishes the custody will change hands. If we go on doing so. We will simply show our silly disposition. Whatever is ordained by Providence we should submit to. But we take undue advantage of taking God's property. The happiness which we are to get as individuals, we shall get. We cannot avoid unhappiness. We are bashya(dependant). We actually feel it. The trouble comes from outside. We shall submit . People are fond of killing animals at the altar of the Deity for their gastronomical exploitations. They are unethical in the extreme. That can never be the Shastra. These wrong ideas and thoughts should not have been ushered in the Scriptures. We cannot think that Shastras instruct us for our pleasure. In every figure, there is Vishnu. Vishnu is fostering every animal. We will then have justification to be devoured by the tiger etc. We are in the habit of enjoying by offering pain to others. We must resist these things.

Others will say we have got canine teeth. But in sober thinking, we should not subscribe to such thought. So we find in Indian religion inculcated by Shakya Singha, and also the religion of the Jains. They do not offer pain to animate things. They are good so far. They are not sanguine to trace things to their source. Let peace come into this world. This is Bhakti.

Shree Nama and Shree Guru

Why must I worship only Krishna and not Durga or Kali, Ramachandra or Baladeva ? Why must I call the Absolute by the name Krishna ? What is the harm if I simply call him "Absolute" ? What is the harm if I call the Absolute by any name that I like so long as I mean the Absolute ? Do we not name the objects of this world in that manner ? What is the necessity of quarrelling over a mere name ? Will it be necessary or possible to make all nations, speaking different languages, to agree to give up their nomenclatures of the Absolute in favour of the name Krishna which is to be found in the Sanskrit language ?

And why should I "take " the name Krishna and suppose it to be a 'religious ' or even useful function ? Why should I go on repeating the "Word" Krishna with a loud voice ever if I admit Krishna to be the only name of the Absolute ?

The reply to all these and other similar questions can be given in only one form viz., by describing the nature of the Absolute. The function that has to be performed towards the Absolute is derived from and has an intimate bearing on the nature of the Absolute. The Absolute is the relative of all relatives. So a very opposite objection might be taken to the very conception of the Absolute if it is really unrelated to ourselves as supposed by non-absolutes. It is, therefore, necessary to begin any description of the Absolute by a definition of the concept.

The Sanskrit word 'vastu' which conveys the positive notion of the Absolute, may be rendered as substance. There is another Sanskrit term for the Absolute. It is Para-tattva literally the ultimate 'reality as it is'. What are the explication of 'vastu' and 'para-tattva'? The word "Vastava Vastu" has been used by Srimad Bhagabat to denote the Absolute. The phrase means 'real or substantive substances.'.

'Vastu' means more nearly 'thing' or rather 'the whole thing.' Vastu' is the subjective nature of the object of real knowledge. Subject, object and their mutual relation make up the conception of 'vastava vastu' . The three are an interdependent complete unity . If the subject is cognising entity, he exists in his fullness in co-relationship with the object of his cognition, the connecting link between them being the activity of cognition. When the cognising subject is not the object of cognition of any other entity then it is absolute subject. This is the nature of the Transcendental Absolute or Krishna. The object of absolute cognition is the counter-whole of itself or the dependent absolute. The activity of cognition is the function of the Absolute towards his dependent or predominated counter-whole. The Subject is One . Plurality is the result of the activity of this Subject towards the counter-whole. The counter-whole is expansible.

This expansion is brought about by the initiative of the Absolute and thus the unity of the ultimate entity remains intact and is fully manfested by its various activities.

There is a plane of the Absolute and another dependent plane of the non-absolute. The absolute plane is the plane of pure cognition. The relative plane is that of apparent or deceptive cognition. In the intermediate position between the two planes the plurality of the individual dependent infinitesimal souls form the link whose activities connect and disconnect the two planes. The planes are the products of the positive and negative transformations of the counter-whole.

Can we have the actual view of the whole arrangement by taking our stand on the line of demarcation between the two planes ? That is our natural position, but it does not afford any standing ground. We have to seek a standing in the one or the other plane. We are free to make our choice as between the two planes. We do not, of course, obtain the same view from both stand points.

We can now introduce a term which is used by Kant although without the least suspicion that he was subscribing to the above implications of the conception. Kant was aware that it is not possible for us to know anything as it is in itself by the resources of our present understanding. He, therefore, postulates the notional existence of plane of transcendence with which we can have nothing to do in practice. His transcendonce is sought to be brought quite unsuccessfully into relationship with the plane of mundane cognition by being regarded as a kin of progressively realised goal of every cognitional act. It is not possible to know anything of transcendence if we try to have a glimpse of it by retaining our stand in the plane of our present cognition.

Having once reached with Kant the conception of transcendence in the above manner it becomes our next duty to try to find the method of approaching the same in a logical manner. The method must be different from the processes of introspection and objecting observation that are available to us at present. If he so can it serve by useful purpose to preserve in the quest ?

Right, but can we also give up the quest without stultifying ourselves ? If we cannot evolve the process by our own efforts will it be against the principle of reason to take help from the proper quarter ?

As a matter of fact the admission of transcendence logically takes us out of the scope of all possible achievements of our present resources. It is super mundane. We are accustomed to depend upon our present equipments and to make the best possible use of these. How is it possible for us to try to do something for which we are unequipped ?

The Indian transcendentalists possess a great literature on the subject. According to this literature the connection between

transcendence, and our present faculties is established by the descent of transcendence. The whole resource of our present equipments becomes applicable to the transcendental quest with necessary modifications when the transcendence chooses to present itself within the scope of our observation.

Can we accept this doctrine of descent of transcendence ? Why not? Is it very different from the admitted unintelligible appearance of the mundane environment? Do we produce the mundane environment by our initiative ? It is the thing given. Without it we would have no subject-matter of enquiry. But do we, therefore , reject the opportunity of making ourselves acquainted with the phenomenal world ? Our present equipments is also a gift of the unknown agency. If we have to get rid of all help should we not also refuse the help of our defective foreign equipment ? The Indian transcendentalists propose that we should simply learn to use our own proper equipments for being enabled to function on the absolute plane of pure cognition, which is cognate to our nature.

Europeans may object to the proposal on the ground that the pursuit of such a course has not brought any good to India; and on this historical fact they may be distrustful to learn anything about it from such source, even if they have to learn about it at all.

Their objection applies specifically to the doctrine of the Guru or the spiritual preceptor as the medium of the appearance of transcendence in the form of the sound or spoken 'word'. The Indian transcendentalists hold that Krishna is the Divine Word, and that it has no efficacy if it is learnt from one who is not a transparent medium or Guru. The Guru is the soul or in his unalloyed spiritual state.

Let us now revert to the description with which this short discourse was began. The Guru is the unconditioned soul who has his footing in the transcendental plane. He is in the unalloyed spiritual state, as the transcendental plane is on the level of his own spiritual equipment. On this mundane plane the spiritual faculties of the soul are subjected to various limitations by means of the adventitious foreign equipment that are on the level of the mundane plane and with which the soul has been provided by the unknown agency as the result of its active revolt against the dictates of his own spiritual nature.

Is it not really the most futile of all patent follies to hanker after the things of this world ? Is it scientific to do so? Is it not rather the abuse of the scientific method to apply the same without providing against the obstruction of equipment and environments?

The Guru is neither Indian nor European nor any inhabitant of this neither Indian nor of this world . The Guru is mistaken for an Indian or a European by the fact that the transcendence discloses itself to our view in the likeness of the objects of our sensuous apprehension. If we seek the help of transcendence he comes to us in the form of the Indian or

European, although he is neither. The transcendence comes to us on the level of our present apprehension without ceasing to be transcendent. The Guru speaks the language of transcendence apparently in the vocabulary of this plane. But neither the Guru nor his words are less than transcendental although both appear to be as defective and inconclusive as the fettered souls and the manufactured languages of this benighted plane. We cannot also be in real with the Guru and his words until we learn the use of our spiritual equpments by the submissive recognition of their living. We are then enabled to realise the personality of the Guru as the descended transcendental agent of the Absolute carrying the living message redemption to all souls.

Sri Gurupuja Offerings From the Devotees

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept our humble obeisances at your lotus feet. The day of your appearance in this world is the top most auspicious day for us, because you are the precious cintamani gem that your divine spiritual master Srila Bhaktisiddhanta Sarasvati Goswami Maharaj kindly left for us to teach the loving devotional service to Sri Krishna Chaitanya and you are the best servant of Sri Krishna, because you are serving everyone, because you see everyone like servant of Sri Krishna.

You are also the best god brother of Srila Bhaktivedanta Swami Maharaj who brought in the west the books about this divine knowledge and because of this we have been to able to meet you

You are our family. You are our father, mother, friend and master.

You are giving us so many god brothers and god sisters for sharing your love for Sri Krishna. Which is more deep than the ocean, more cooling than the shining of millions of moons, more sweet than the condensed milk, and more soft than the bud of lotus flower.

The service to your lotus feet, also the smallest one is so powerful that is giving us the goal of life (Krishna prema) and the hope and the strength to reach it. You are the window through which we can see Krishna and the spiritual world, you are the sweet messenger of Sri Krishna that are leading us to home, to God. You are our life and soul, please keep us

tied to your divine lotus feet and bestow upon us your divine service. We hope and pray Sri Krishna Chaitanya to develop humility to remain your eternal servant because: yasya prasada bhagavat prasada yasyaprasadam na gatih kutopi.

Your servants,

Gokularanjana Dasa Krishna Priya Devi DasiNew Nilachala Mandir Sardegna, ITALY

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dearmost Sri Guru Maharaj,

Continuously swept away by the irresistible waves of the material world, the illusioned jiva wanders hopelessly in the labyrinth of Brahma's creation. The walls of the labyrinth is so high, the floor is scorchingly hot, its corridors are full of dangerous beings and practically no light is to be seen. Enveloped by such a terrible gloom all of us were in! So confused that we even thought that was nice, a life overall satisfaction and successes. Human beings can become accustomed to anything, even to hell. Having never in this life tasted real happiness, we mistook pain for happiness.

Truth was in Mahajana Sri Prahlada's words:

sri-prahlada uvacatat sadhu manye 'sura-varya dehinamsada samudvigna-dhiyam asad-grahathitvatma-patam grham andha-kupam

vanam gato yad dharim asrayeta

"Prahlada Maharaj replied: O best of asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vrindavana, where only Krsna consciousness is prevalent and should thus take shelter of the Supreme Personality of Godhead."

But who could have the courage to tell us this ? It is not ordinary thing to utter such elevated concepts to spiritually low class persons like us. Only pure devotees can boldly say things, because a hypocritical speaker would after he be forced to give up sense gratification to avoid

appearing ridiculous. Only Sri Bhagavan's bonafide representatives can say these words.

Guru Maharaj comes regularly to make earth beautiful and meaningful. Without Guru Maharaj, even Kashmir is like Thar Desert.

So we were looking for a bonafide spiritual master and the Lord sent us Sri Bhaktivedanta Swami Prabhupada. Such a great personality ! He cast a mystical spell on us and we became devotees. His glory was so great that he made us know his dear friends, his godbrothers, like illustrious Srila Sridhara Maharaj, Mahabhagavata Sri BP Puri Maharaj and many others. In a way or in another we have thereafter met your saintly self. So lucky we have been. We were looking for a spiritual master and found many. How come we have been so fortunate ? How many Brahmans we have fed in the past lives ? How many millions of years we have practiced yoga and studied Vedic lore ? Or may be it is just your causeless mercy ?

You are one of those personalities who gave sense to our lives and we have no enough tears to express our joy in having met you. We understood you as a bonafide guru. Another verse of the Srimad Bhagavatam comes now to our mind, reinforcing conviction:

tvam nah sandarsito dhatradustaram nistitirsatam

kalim sattva-haram pumsamkarna-dhara ivarnavam

We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

So these are the best words to glorify you. We are convinced that only sincere discipleship may satisfy you, because this way you can bring us to Krishna. Resisting children cannot easily be protected by parents.

Please, Sri Guru Maharaj, bless us with your well-wishing.

Your servants of Sri Gauramandala Temple in Rome, ITALY

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Srila Gurudev,

All glories to Sri Guru and Sri Gauranga, please accept our humble obeisances to your Divine Lotus Feet

You are the shelter of the fallen souls:

samsara-davanala-lidha-loka-tranaya karunya-ghana-ghanatvam

Just as a raincloud extinguishes a blazing forest fire by showering its rain upon it, Sri Gurudev, by his rain of divine mercy, delivers the people burning in the fire of material existence. You are full of mercy and kindness, you are the most great servant of Sri Krishna Chaitanya, we beg you, please allow us a little place in one corner of your Lotus feet.

sri guru carana-padma, kevala bhakati-sadma,vando mui savadhana mate

jahara prasade bhai, e bhava toriya jai,krsna-prapti hoya jaha ha'te

The Lotus feet of Gurudeva are the treasurehouse of Sri, unalloyed prema-bhakti for Krishna. I very carefully worship and serve those lotus feet. By His mercy, O brother, anyone can cross over this vast ocean of misery and attain the lotus feet of Sri Krishna.

Your eternal servants,

Krishna DasSyamasundara DasLalita Devi DasiRangawali Devi Dasi.

All Glories to Sri Guru and Sri Gauranga.

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Srila Gurupada,

Accept please my humble obeisances to you Lotus feet.

This existence is like a dark night and you are the light that give us a salvation.

I don't need of many questions and rich explanations.

The only way is completely surrender to your lotus feet so that you can guide me in the darkness of material life.

Thanks for your infinite mercy.

Your humble Servant,

Lalita Sundari Devi Dasi

om ajnana-timirandhasya jnananjana-salakayacaksur unmilitam yena tasmai sri-gurave namahnamah om vishnupadaya krsnapresthaya bhutale

srimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Gurudeva,

In this very auspicious day of Your appearance Lord Krishna is giving us the opportunity to glorify Your wonderfull personality.

Following the footsteps of Sri Chaitanya Mahaprabhu, You are preaching the message of Srimad Bhagavatam through Your perfect example, conforming Yourself to the teachings that You are spreading.

All Your activities are witnessing that You are the incarnation of the previous acarya's teachings.

Only for the wellfare of the human society of this age of quarrel and hipocrisy, Kali Yuga, You are sacrificing all Your energy in the propagation of the Holy Name of the Lord Krishna.

You are para-dukha-dukhi, You are suffering to see that the other living entities are suffering and that's a pure devotee's qualification.

Although You are in old age, You are facing many difficulties in Your preaching Krishna conciousness and in a particular way, in these last years in the western countries.

Here the people are so much degraded and their only goal is sense gratification and therefore it is very difficult to capture their heart. It is only due to Your pure spiritual realization that so many people are coming in contact to vaisnavism and are changing their lifestyle. Also for us, western devotees, it is not so easy to live here. Maya's face is pervading everywhere, nobody likes to undertake the path of religion. Therefore we have the opportunity to receive the spiritual strength to win the war against the material energy and to reach Your lotus feet.

O Sri Guru, please give the light of transcendental science into our hearts, divya-jnana hrde prokasito, and through this we can become attached to Your person and to Your instructions.

We do not know Krishna, You are everything to us, Your divine association is helping us to leave the mental and bodily platform and therefore is freeing us from fear, doubts, anxiety and discouragement.

We don't know the citiziens of Vaikuntha, but for us You are a "Vaikuntha man" and You are coming in this planet only to save the fallen souls like us.

Wherever You all the material atmosphere disappears and everything becomes spiritual just like in the spiritual world.

Dear Gurudeva, please stay with us for many years to come.

Your association is our only hope to speedily advance in this spiritual path.

This is our prayer.

Your unworthy servants,

Valibara DasaPadmavati Devi Dasi.

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept continuable obeisances.

We don't know your thoughts, but you know very well ours.

We are very far away from you, but you are so close to us.

We are under the control of the three Gunas, but you are above their influences.

We are suffering from the reactions of our Karma and we are under the dominion of our material desires, but you carry always Krishna in your heart.

Therefore we are unable to give you what you already possess and what we don't have. How can we thank you for have given us all that we needed, how can we thank you for all the energy, you are spending for our benefit ?

After many requests from the Italian devotees, you have left India four times to come to Italy and travel in Europe. Many of us have come to you and have heard your message, many of us have been initiated and encouraged to chant the Holy Name.

You are a Mahatma and you have therefore warmed our duratma's hearts, you have improved our behaviour and our feelings, without disturbing and damaging our existence, you have taken away from us many of our problems without creating any.

Many of us has recognized your qualities of a perfect Vaisnava brahmana as your kindness, your generosity, your compassion, your cleanliness, your simplicity, your self-control, your renunciation, your forgiving nature and your gratitude.

Due to these qualities you are loved by all, everybody feels affection and devotion for you and you love everybody as Krishna's parts and parcels.

Even if we live in big cities full of millions of townspeople, we often experience the typical solitude of the conditional fife, but when we are in your presence we don't need anybody, because we are feeling close to Krishna and His associates.

We don't know how our family has gotten this wonderful opportunity to know you and to serve you, but we know for sure that this is the greatest fortune that has ever occurred in our life.

Your servants,

Maha Purusa DasAmrtamayi Devi DasiRama Sundari Dasi Dhara Dasi Yamuna Dasi.

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti namine

gauravani pracaraya dridha sankalpa murtayekrsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

All glories to Sri Guru and Sri Gauranga.

We offer our humble obeisances at your lotus feet.

We take the occasion of this auspicious day to thank Sri Krishna to have allow you to come to this planet to teach us the Supreme Truth.

Even if we are still neofite devotees we are conscions of the importance of your presence in our lives.

We are hoping that one day we will be able to cross this ocean of suffering and to surrender at yours and at the Lord's lotus feet.

We are also hoping that Sri Krishna will give us the opportunity to associate again with you and to hear His pastimes.

This piece of paper is not enough long to glorify your wonderful qualities.

"THANK YOU"

Your humble servants,

Hanuman DasNarada DasDamayanti Devi DasiYamuna Devi DasiDamodara DasGopi Devi Dasi

gurudeva!krpa-bindu diya koro ei dase

trnapeksa ati hinasakala sahane bala diya koro

nija mane sprha-hinasakale sammana korite sakati

deha natha! jathajathatabe to' gaibo harinama sukhe

aparadha habe hata

Dear Guru Maharaj,

We dedicate to you this famous prayer so that these devotional qualities may become our goal.

For us, neophyte devotees as we are, it would be impossible to acquire these qualities, but when we think of your great compassion for the conditional souls(especially us), we become full of hopes.

Here in the western countries, Maya is smashing us continuously and we are always surrounded by her agents(like lust, anger, pride, dishonesty, hipocrisy, discrepancy), which are never giving us a moment of peace.

However we are sure that one day you will come to bring us at Radharani's lotus feet to serve her faithfully.

Your aspiring servant of the servants of the servants of Your Divine Grace.

Thank you for all your mercy.

Jagadananda DasGopi Devi DasiArjuna DasTulasi Dasi

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Gurudeva,

Please accept my most humble obeisances at your lotus feet.

By your infinite mercy, we are still amongst the devotees, chanting Hare Krishna and worshipping the Deities.

Everyday I'm becoming more and more conscious that it is only because of you that my spiritual life does not wither like a cut off flower.

You are spiritual potency that I don't have, without any particular talent I understand that my only qualification in front of Krishna is that I'm your disciple.

karomi manasa Sripada pujanamsugrahyam bhabatu mama nibedanamadhamaya mahyam dehi dibyagyanam

pranamami Guroh taba padapadam

Thank You Gurudeva!

Your eternal servant,

Sanatani Devi Dasi

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept my most humble obeisances at your lotus feet.

There are two beautiful verses from Sri Chaitanya Chandramrta which read as follows:

duskarma koti niratasya duranta ghoradurvasana nigada srnkhalitasya gadhamklisyan mateh kumati koti kadarthisaya

gauram vinadya mama ko bhaviteha bandhusamsara dukha jaladhau patitasya kamakrodhadi nakra makarai kavali krtasyadurvasana nigaditasya nirasrayasya

caitanyacandra mama dehi padavalambam

"I'm tightly bound by the chains of limitless horrible desires. I'm addicted to millions of sins. My mind is filled with pain. Millions of wicked men mislead me. They are not my friends. Except for Lord Gaura, who is my friend in this world ?"

"I'm chained by sinful desire. I have fallen into the painful ocean of repeated birth and death. The sharks and crocodiles of lust and anger are devouring me alive. I have no shelter. O Lord Caitanyacandra, please rescue me. Please give me the shelter of Your feet."

Even if these are prayers to Lord Caitanya, when I read them, I think of you, because, in my case, I don't know Lord Caitanya, I don't know Krishna or Radha, I know only you.

When I first came in contact with you, I could not imagine the depth of your greatness. Then year by year I've discovered the sweetness of your heart, your great, infinite compassion for us(fallen Westerners), your forgiveness and forgetfulness of all our faults, your determination in pushing us towards Krishna and your total dedication to the Lord.

Only a perfect person like you can give so much encouragement and enlightenment in a desert heart like mine, just by being few minutes in your company.

You are the only connection I have with the Lord and you are the embodiment of the love He wants us to develop for Him.

Dear Guru Maharaja, I want to thank you for keeping me in the service of Lord Jagannath and the Vaisnavas. It is only by your mercy that I am here and that are tolerating all my faults and offences.

I beg you to always help me to remain engaged in some service which please you, because this is the only hope I have to come out from this material consciousness and to develop a pure desire to be just a servant of your servants.

All glories to your merciful self!

Your servant,

Syama Dasi (New Nilacala)

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept our humble obeisances at your lotus feet.

We want to thank you for have given to us the opportunity to learn how to serve Lord Krishna' lotus feet.

Thanks to your mercy, my children and myself are on the path to go back home, back to Godhead and we are always remembering this, because you have accepted us as your disciples.

We sincerely hope to be able to see you again and again,

With affection your servants,

Yogamaya DasiChintamani DasiDamodara Das

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Gurudeva,

Please accept my humble obeisances.

I'm so unfortunate that I don't know the right word to glorify you. I cannot even understand the great mercy you have given me by becoming my shelter. Please give a drop of your mercy to this rebellious soul. Only this can melt my stonelike heart, just like the butter melts in contact with fire.

Please give a drop of your mercy to this wretched fool, only then I will be able to neutralize my six enemies.

Please give a drop of your mercy to this poor ignorant person,only then I will become more tolerant than a tree, more humble than a blade of grass and full of respect for every living entity.

Please give me a drop of your mercy, only then I will understand the science of pure devotional service.

"O lord and master! When this devotee will be blessed by your mercy ? I am fallen, wretched and devoid of all strength and intelligence. Please make me your beloved servant.''

"The spiritual master receives the benedictions from the ocean of mercy and as the cloud gives water on the burning forest, in the same way he extinguishes the brazier of material existence.

I offer my respectful obeisances at my spiritual master's lotus feet."

O Srila Gurudeva, please forgive my offences.

Your insignificant servant,

Subala Das,New Nilacala 5-11-2000

sri vigraharadhana-nitya-nana-srngara-tan-mandir-marjanadau

yuktasya bhaktams ca niyunjato 'pivande guroh sri caranaravindam

"Always worshipping Sri Vigraha and absorbed in srngara rasa, Sri Gurudeva daily dresses them differently with beautiful clothes and ornaments designed to enhance their meetings. He cleans the temple and performs other services for Them. He also engages his disciples in these services. I offer prayers unto the lotus feet of Sri Gurudeva.

In these last days I was reflecting on how lucky I'm for being engaged in the service of the Sri Murti of Sri Jagannath, Sri Baladeva and Srimati Subhadra.

At the same time I was feeling sorry for those who cannot even offer a flower or have a regular darshan of these Deities.

I was thinking of your intense desire to install the Lord, even from the first day you came to see our property at Cruxi Lillius.

Analysing all that you told me in different moments, it is clear to me that the Lord of the Universe is present here just because of His and your will.

Dear Gurudeva we are worshipping you as the Supreme Lord, because you are his representative, as it is told by the Sastras.

As a great famous personality makes hundreds of people move to hear him when he speaks, in the same way, because of your desire, you made Lord Jagannath move for the first time from Sri Purusottama Ksetra.

After many difficulties, finally, They came at New Nilacala and when you first saw Them, your face became full of light and while you were calling His name, tears were streaming from your eyes, because His and your desire had been fulfilled.

For me it is still bewildering to understand why the Lord has decided to come from Jagannath Puri to Sardegna.

But then I think that also Your Divine Grace has left India at a quite old age, even if you were happy there with many nice disciples, many maths to follow and you were also very ill at that time.

(I remember very vividly your detachment from the body and your will to depend only from the Supreme Lord.)

Dear Gurudeva, I am praying to you to always let me follow the path traced by great master like you, who teaches with your example how to behave like real vaisnavas.

Actually, in this world everything is relative, but I am still praying to you so that my relativity is centered only on one point, that is to please your desire.

If you continue to give me your mercy, it will be possible for me to tolerate all difficulties, to put aside the spirit of a fruitive action and the pride which blocks me from having a proper behaviour with my godbrothers will, One day, be destroyed.

Thank you for all that you have given me and for all you will still give me, even if I lack the qualities to receive from you.

I just hope to be able to continue to serve you, but not as an ungrateful, because you are actually trying to free me from birth and death and that is worthy of more efforts from my side in serving you.

Dear Gurudeva, absorbed in the pastimes of Sriman Mahaprabhu, you are asking everyone to chant without offenses the Holy Names and your presence is something magical, it really transform a place in Vrindavana.

I am still begging you to guide me on the right path that the Lord of the Universe has traced for me.

Thank You again and again

Your servant,

Madhava Dasa

om ajnana-timirandhasya jnananjana-salakayacaksur unmilitam yena tasmai sri-gurave namahnamah om vishnupadaya krsnapresthaya bhutale

srimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Gurudeva,

Please accept my most humble obeisances at your lotus feet.

All glories to all vaisnavas, which are like wish fulfilling trees of everyone's desire.

You, dear Gurudeva, as a wish fulfilling tree, have given me the possibility to pick your sweet fruits from your long branches, which have reached down to my miserable life.

I am so ignorant regarding the vaisnava behaviour, but you have opened my eyes with the torch of the spiritual knowledge.

Now it is up to me to really pick your fruits and to keep the torch always burning.

I don't know if I will be able to please you as I would like, because I am feeling very ignorant about the relationship with the guru.

I hope that I will be able to always offer you more and more, during this lifetime.

I hope you will forgive my awkwardness in addressing you , but I need to relate to you the joy I am feeling for having meeting you.

I am fully convinced that you will never let me down and you will guide me to Krishna and for this, it is not enough to thank you thousand of times.

I think that I don't deserve all that you are doing for me, because I am still finding difficult to express my gratitude in the right way.

Please Guru Maharaja, help me to always serve you,

Your unworthy servant,

Malati Devi Dasi

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Gurudeva,

All glories to Sri Guru and Sri Gauranga!

Please accept my humble obeisances at you venerable lotus feet.

Thank you, thank you for having me shelter at your lotus feet.

You immediately granted me what I was begging you for shelter at the lotus feet of a true vaisnava.

samsara-davanala lidha-lokatranaya-karunya-ghana-ghanatvam

"Just as a cloud pours water on a forest fire, so the spiritual master delivers the afflicted people of the word, by extinguishing the blazing fire of material existence."

Such a vaisnava is very rare to be found.

How could a miserable person like me receive such an invaluable gift ?

It could only happened by the desire of my dearmost Sri Nityananda Rama and Sri Gauranga Krishna.

They supplied me with both the desire to take shelter of your Divine Grace and the fulfilment of that desire.

Therefore, everything was arranged by Them.

I only pray to Lord Krishna and to Lord Nrsingadeva to be able to honour you, to be able to surrender to you.

O my lord and master, may I be the eternal, faithful servant of your lotus feet.

Your servant,

Asha Devi Dasi

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept my most respectful obeisances at your lotus feet.

I am feeling sincerely grateful to you to have given me the possibility to serve you and to advance more and more in the path of devotional service. I am conscious that without your help, every effort to progress on this path is useless.

I am begging you, therefore, to give me the strength to go on sincerely and to remove, through your mercy, the heavy coverings of ignorance, which are covering my Krishna consciousness.

Asking always for your blessings.

Your servant,

Kamalakanta Das

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Due to Krishna's mercy, the conditional soul meets a bonafide spiritual master and due to Guru's mercy one can approach Krishna.

After many births and deaths, without knowing the cause, I had the great opportunity to meet You and to witness in You all the qualities that, as a garland, decorates Your Divine Person.

This has inspired me, a worthless person, to surrender at Your lotus feet.

The main flower of this transcendental garland, which has attracted me the most, is the absence in You of envy toward Srila Bhaktivedanta Swami Prabhupada of whom You are the only natural godbrother which is continuing to spread the message of Lord Gauranga without personal interest.

Your Divine Grace is pushed only by a great compassion towards the conditional souls to whom You are giving maybe the only opportunity of salvation.

I am conscious to be eternally in debt with You and not finding the right words to express my gratitude, I beg your Divine Grace to always accept me at the service of Your lotus feet.

Your useless servant,

Gauda Candra Das (Gaurangacarana Das)

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Sometimes I ask myself if I ever did something worthy or right in my human form of life; and the answer is that I wasted my life in so many ways.

The only worthy thing I have done, was to take shelter at your lotus feet, because without doing this there will be no possibility to overcome the influences of the material nature.

By my own I cannot get back to God Head Krishna, but by your mercy and that of the vaisnavas, certainly it will be possible.

I am eternally grateful to you, although I know I will never be able to repay your blessings. You saved my life and those of many others.

Please give me the strength to deeply understand that there is no other way "than chanting the Holy Name of Lord Hari". Harer nama harer nama harer namaiva kevalam, kalau nasty eva nasty eva nasty eva gatir anyatha.

My heart is harder than a stone, but with your mercy that is non-different from that of Lord Chaitanya and Lord Nityananda I may become one day a servant of the vaisnavas !

Thank You forever.

Your Servant,

Sajjan Das

namah om vishnupadaya krsnapresthaya bhutalesrimate bhakti-vaibhav puri goswamiti naminegauravani pracaraya dridha sankalpa murtaye

krsna shakti swarupaya sri bhakti pradaine namah

Dear Guru Maharaj,

Please accept my most humble obeisances at Your lotus feet.

I am thanking You again and again, to have accepted me as Your disciple and to have given me initation.

I will try to follow, in the best way I can, the path of Krishna consciousness so that You can be pleased with me.

The Vedic Scriptures teaches us that by Guru's mercy one can obtain Krishna and advance in the spiritual path.

I beg you, therefore, to always give me Your mercy.

The best Govardhana parikrama I ever did, it was when I was with You, because Your spiritual dimension entered also in my heart.

I hope very much that we will make many more parikrama together to experiences that same bliss.

Your servant,

Haladhini Devi Dasi