THE ACARYA SUN, THE RAY OF VISNU, THE VAIKUNTH MAN THE SIMHA GURU r guru-vandan kori thra

caraa dhori rbhaktisiddhnta prabhupda ra yata ikguru sabe vcch-kalpa-taru kp kara ghucuka vida
I offer obeisances unto my spiritual master, rla Bhaktisiddhnta Sarasvat Prabhupda and take hold of his lotus feet. And, unto my various ik gurus who are all like desire trees, I pray, "Please be merciful, and remove all my sorrows." {Magalcarana of rla Prabhupda's Gtra-gana, verse 1]

SRILA BHAKITSIDDHANTA SARASVATI

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhnta Sarasvat, who is very dear to Lord Ka, having taken shelter at His lotus feet.

nama o viu-pdya ka-prehya bhtale rmate bhaktisiddhnta-sarasvatti nmine

r-vrabhnav-dev-dayitya kpbdhaye ka-sambandha-vijna-dyine prabhave nama

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r-vrabhnav-dev-dayityaunto r Vrabhnav-devdayita dsa, the servant of the lover of rmat Rdhrn; kp-abdhayewho is an ocean of mercy; ka-sambandha (of) the relationship with Ka; vijna(of) the science; dyinewho is the deliverer; prabhaveunto the master; namaobeisances.

I offer my respectful obeisances to r Vrabhnav-dev-dayita dsa [another name of rla Bhaktisiddhnta Sarasvat], who is favored by rmat Rdhr and who is the ocean of transcendental mercy and the deliverer of the science of Ka.
In Radha-Govinda's eternal pastimes in Goloka Vrndavana, Srila Sarasvati Thakura serves as Nayana-mani manjari. His pushpa samadhis are at Radha-kunda and Radha Damodara. {Samadhis book}

mdhuryojjvala-premhya-r-rpnugabhaktida r-gaura-karu-akti-vigrahya namo 'stu te

mdhuryaconjugal; ujjvalabrilliant; premalove; hya enriched with; r-rpa-anugafollowing rla Rpa Gosvm; bhakti-dadelivering devotional service; r-gaura(of) Lord Caitanya Mahprabhu; karu(of) the mercy; aktienergy; vigrahyaunto the personified; namaobeisances; astulet there be; teunto you.

I offer my respectful obeisances unto you, the personified energy of r Caitanya's mercy, who delivers devotional service which is enriched with conjugal love of Rdh and
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Ka, coming exactly in the line of revelation of rla Rpa Gosvm.

Follows the path of Rupa Gosvami Rupa manjari in sadhaka form thus he emphasizes the path of Rupa. His teaching based upon this. Ray of Visnu.

namas te gaura-v-r-mrtaye dnatrie rpnuga-viruddhpasiddhnta-dhvntahrie

namaobeisances; teunto you; gaura-vteachings of Lord Caitanya; r-mrtayeunto the personified; dna(of) the fallen; trieunto the deliverer; rpa-anugathe philosophy which follows the teachings of rla Rpa Gosvm; viruddha against; apasiddhnta(of) unauthorized statements; dhvnta the darkness; hrieunto you who are removing.

I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by rla Rpa Gosvm.
Deliverer - He would say in Bengali, "Pr che yr, se hetu pracr:" "A person must have life to be a preacher-a dead man cannot preach." When some of his preachers who had gone to chant and speak reported that no one had attended their meeting, rla Bhaktisiddhnta replied, "That doesn't matter. The four walls will hear you. That is sufficient. Don't be disappointed. Go on chanting." And in commenting on the fact that some of his disciples had fallen away: "Some of the soldiers will die," he said. 23

Compassion like a surgeon. Acupressure, medicine, punishment. He made many enemies particularly amongst the caste gosvamis, the caste barhmanas, the sahajiyas, followers of Rdhramaacaraa Dsa Bbj in Puri, Siddhnta Sarasvat began to preach publicly and strongly against these misconceived teachings, proclaiming that the mah-mantra is for both japa and krtana, and that krtana is ultimately superior to japa. the mayavadis, babajis (Vrndavana and siddha pranali) and the materialists. He did not compromise. I wish that every selfless, tender-hearted person of Gaudiya Math will be prepared to shed two hundred gallons of blood for the nourishment of the spiritual corpus of every individual of this world. Let me not desire anything but the highest good for my worst enemies The fact is that I am the only one in India who is openly criticizing, not only demigod worship and impersonalism, but everything that falls short of complete surrender to Krishna. My Guru Maharaja never compromised in His preaching, nor will I nor should any of my students. We are firmly convinced that Krishna is the Supreme Personality of Godhead, and all other are His part and parcel servants. This we must declare boldly to the whole world, that they should not foolishly dream of world peace unless they are prepared to surrender fully to Krishna as Supreme Lord. (to Giriraja ) When my Guru Maharaja was present even big, big scholars were afraid to talk with His beginning students. My Guru Maharaja was called "Living Encyclopedia'', he could talk with anyone on any subject. He was so learnedso we should be like that as far as possible. No compromiseRamakrishna, avataras, yogis, everyone was enemy to Guru Maharajahe never compromised. Some God-brothers complained that this preaching was chopping technique and it would not be successful. But we have seen that those who criticized, they fell down. For my part I 23

have taken up the policy of my Guru Maharajano compromise. All these so called scholars, scientists, philosophers who do not accept Krsna are nothing more than rascals, fools lowest of mankind etc.. Definition of a sadhu Simha Guru. The ray of Visnu VYASA PUJA OFFERING POEM Yes, we were saved by Srila Bhaktisiddhanta Road. We shall always expect to be saved by His Divine Grace Srila Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada. Always pray to His Lotus Feet. Whatever success we have had in preaching Lord Caitanya's mission all over the world it is only due to his mercy. { Letter to: Acyutananda London 14 August, 1971} ADVENT On the fifth day of the dark lunar fortnight of the month of Govinda [corresponding to February 6th, 1874 A.D. by the western calendar], at 3:30 in the afternoon, Bimala Prasd Datta, later to be known as rla Bhaktisiddhnta Sarasvat hkura, appeared in Puri as the fourth son of rla Bhaktivinoda hkura and ryukta Bhagavati Devi, At the time of his birth all thirty-two bodily symptoms of a mahpurua, a great personality, were pointed out by an experienced astrologer. Furthermore, the boy was born with his umbilical cord wrapped around his neck like a Brahmin's thread. The astrologer commented at his birth, "I have done many horoscopes in my life, but I have never before seen such a horoscope filled with all the signs of a great personality. This child will become world famous as a brilliant teacher of life's ultimate goal." Garland falls from Lord Jagannatha 6 month old. 23

Grain ceremony on cart - he immediately embraced the rmadBhgavatam, indicating his future as a preacher. Line of Narottama, Bharadvaja, Bimala Prasada stayed in Jaganntha Pur for ten months. Moved to Ranaghata 2-3 yrs old mango. This is mine." rla Bhaktivinoda hkura got up and said in a grave voice, "What is this? New fruit has come into the house. It has not been offered to Giridhr and you have taken it first? Remember, new fruit is to be given first to the Lord. Without giving the first share to the Lord, nothing is to be taken." The child was very repentant and exclaimed, "Oh, what evil thoughts I have had! Throughout my whole life I shall not eat these again. This is the right punishment for one ruled by greed." He made the promise and observed it throughout his whole life.

EDUCATION

At 7 he started worshipping Kurma Deity found in the ground of Bhakti Bhavan construction Would listen with rapt attention to his father speak Krsna Katha by 7 he memorized Bhagavad Gita and could explain it. Trained in publishing proof- reading and editing. Sruti Dhara. Studied astrology, maths. He would not study his school books but the scriptures. Yet he could immediately answer any questions his teachers would ask and get excellent in exams. Debate on any subject. never defeated. Invented a short hand named bicanto when he was 11. At 13 chanted on tulsi. At 16 writing books on astrology. At 16 formed the August assembly discuss religion and take vow of celibacy. 18 entered Sanskrit college and studied all 6 branches of Vedic knowledge. Praised for his learning he replied: "My life is for the single-minded cultivation of the teachings of r Caitanya, not for the cultivation of grammar. I have only studied the Vedas, the branches of the Vedas and their related parts in a secondary manner." At 21 he left the college to avoid entanglement and household pressures. 23

Discussed with learned persons on astronomy and published magazines and surya siddhanta. At the request of rla Jaganntha dsa Bbj he composed the r Navadvpa Pajik, a Ka-ized almanac in which the months, lunar fortnights, days, lunar days, stars, etc. were all given names of Viu. He was also employed by the royal kings of Tripura from 1895 to 1905 in various services editing and teaching In 1897 he started to follow caturmasya

INITIATION -humility

"..... The most merciful Supreme Lord r Gaurasundara, seeing me in such a lamentable condition at such a time of adversity, gave permission to His two dearmost devotees rla Bhaktivinoda hkura and rla Gaura Kiora dsa Bbj to grant their blessings to me. Because I was always intoxicated with a worldly false ego, wanting again and again self-appraisal, I deprived myself of my own real benefit. But because of the influence of my previous births' activities in devotional service, I came into the association of rla Bhaktivinoda hkura, who was the form of my spiritual well-wisher. My spiritual master [rla Gaura Kiora dsa Bbj] would go and visit rla Bhaktivinoda hkura, and many times would reside with him. rla Bhaktivinoda hkura, out of his compassion for other living entities, pointed out my spiritual master, rla Gaura Kiora dsa Bbj. Upon seeing my spiritual master, the extent of my worldly false ego diminished. I knew that all the other living entities who have taken the human form of life were also fallen and low like myself. But by gradually observing the spiritual character of my master, I realized that only a Vaiava could reside in this material world and be of exemplary character." Approached for initiation in the month of Mgh of the year 1900. rla Gaura Kiora dsa Bbj expressed reluctance to accept him, knowing Siddhnta Sarasvat to be a great scholar. Finally, when Siddhnta Sarasvat pleaded with him for initiation, Gaura Kiora dsa Bbj replied, "Mahprabhu will be asked. If He gives permission, your desire will be fulfilled." On another day Siddhnta Sarasvat approached him again and asked, "What 23

was Mahprabhu's order?" Gaura Kiora dsa Bbj replied, "I forgot to ask." The third time Bbj Mahrja was requested, he replied, "I asked. I did not receive the command of Mahprabhu." Siddhnta Sarasvat then stood up, his heart breaking, and said, "You [r Caitanya Mahprabhu and rla Gaura Kiora] are both worshippers of Ka, the Crest Jewel of Debauchees, therefore why will you take mercy on someone dedicated to ordinary morality like me? In His pastimes as the exemplary teacher, Mahprabhu has given instructions on the worship of Ka, the Crest Jewel of Debauchees. Therefore, why will He give the command to take mercy on me? But,

Gurudeva! By a drop of your mercy, make this servant of yours humbler than a blade of grass. Giving me strength to bear all trials and troubles, make me devoid of all desires for personal honor.

gurudeva! kp-bindu diy, koro' ei dse, tpekh ati hna sakala-sahane, bolo diy koro nija mne sphhna

O lord and master! Please give me the power to properly honor all living beings. Only then will I sing the holy name in great ecstasy and all my offenses cease.

sakale sammn, korite akati, deho' ntha! jathjatha tabe to' gibo, harinma-sukhe, apardha ha 'be hata

O lord and master! When will this devotee, obtaining your mercy, become blessed? Devoid of all strength and intelligence, I am very low and fallen. Please make me your own servant. 23

kabe heno kp, lobhiy e jana, ktrtha hoibe, ntha! akti-buddhi-hn, mi ati dn, koro' more tmastha

Upon examining my value, I find that I have none; your mercy is essential to me. Therefore, if you are not merciful I will constantly weep and I will not maintain my life any longer.
karun n haile kndiy kndiy prna n rakhibe ra-If there is no mercy, weeping and weeping, I can sustain my life no more. If I do not receive your mercy I do not see any need in holding onto life." After thus indicating his readiness to take his life, Siddhnta Sarasvat began to cry. rla Gaura Kiora dsa Bbj's heart was melted to see this, so he told him to take bath in the Sarasvat and then come back to him. At the time of initiation, he gave Siddhnta Sarasvat the name: r Vrabhnav-dev-dyita dsa. IN PURI He compiled an encyclopedia of vaisnavism and called it Vaiava-MajSamhiti, and it was later published in four volumes. A Vaiava scholar commented on it by saying, xxxxxxx ============="This work is only possible for a supra-mortal, a great personality like Prabhupda rla Sarasvat hkura. Even if 25 to 30 scholars and 10 to 15 men taking the treasury of a king began the work, they would be unable to edit it." He also studied the books of rla Madhvcrya and rla Rmnujcrya and published some of them in Bengali. He also published biographies of these and other Vaiava saints in the Sajjana-Toa magazine of rla Bhaktivinoda hkura. He toured South India in 1904 and again in 1905. He studied the Ramanujas and their worship. He became renowned for his debating and scholars were fearful of him. However, in Pur, Siddhnta Sarasvat experienced such severe oppression and censure due to his preaching against the rhyming krtana and sakhibheki doctrine of the popular Rdhramaacaraa Dsa Bbj that finally rla Bhaktivinoda hkura instructed him to go and perform bhajana near the Yogapha, the birthsite of r Caitanya Mahprabhu. NMA-BHAJANA In 1905, at the age of 31, he began his great vow, following the example of Nmcrya Haridsa hkura, of chanting three lakhs of names (192 rounds) per day. He determined that at the rate of 300,000 names daily, it would take about 9 years to complete one billion names. He strictly followed his vow and observed Cturmsya, cooking rice (which had been dried in the sun) in ghee and eating it from the floor in the manner of a cow. He would take rest lying on the ground, never using any pillows and constantly chant

jogyat-vicre, kichu nhi pi, tomra karu sra karu n hoile, kiy kiy, pra n rkhibo ra

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and study the scriptures. Seeing his renunciation, his Gurudeva, rla Gaura Kiora Dsa Bbj Mahrja said, "I observe that the renunciation of r Rpa-Raghuntha is manifest in my Prabhu." He used to address his disciple as "my Prabhu." Xxxxxx ===== In commenting on this period rla Prabhupda states, "From childhood he was a strict brahmacr, Bhaktisiddhnta Sarasvat Gosvm Mahrja. And he underwent very severe penances for starting this movement: world-wide movement. That was his mission." 1906 first disciple - he never regarded his disciples as his disciples, but he used to see them as being that which was received from the lotus feet of his guru. He used to address them as "Prabhu." In his address to the Gauya Math's first Vysa-pj, he has addressed his disciples as, "My friends, rescuers from danger." He also wrote, "If a Vaiava does not do the work of a guru, then the spiritual Vaiava lineage will stop. Again, if he does the work of a guru, then he becomes a non-Vaiava. For if a guru thinks, 'I am a guru.' then the first 'u' letter in the word guru disappears (the word becomes 'garu' or cow). A real guru does not make disciples and thus remains a guru. Here we see Siddhnta Sarasvat giving a very strong warning about entertaining the conception of overlordship or being the master of anyone. Placing his feet on Sarasvatis head rla Gaura Kiora dsa Bbj advised him, "... to preach the Absolute Truth and keep aside all other works." Siddhnta Sarasvat said of this occasion: "On receiving just a touch of the lotus feet of my r Gurudeva, I lost all sense of this external world. I do not know whether any transcendental agent equal to him in greatness has ever appeared in this world. How may those, who are busy with the lust, anger, etc. of the world ever know him?" VAIAVAS & BRHMAAS In 1911, - Midnapre controversy. SBT was bedridden "Is there no one manifest in the Vaiava world who is capable of meeting with them and by the conclusions and original logic of the scriptures put an end to their lowly activities, which are nothing but the frenzied dance of the three material qualities?" At this, Siddhnta Sarasvat then wrote an essay entitled, Brhmaa o Vaiavera Taratmya Visayaka Siddhnta, or The Conclusion Concerning the Comparison of Brahmins and Vaiavas. He then read it to rla Bhaktivinoda hkura. The hkura was so ecstatic when he heard the powerful logic and scriptural evidences put forward by his brilliant son that he sat up and proclaimed, "Sarasvat, truly, truly Sarasvat! Truly, truly he is the crya-sun illuminating the face of the Vaiava world. By the light of these judgements the darkness of the Karmajada Smrtas' doctrine will certainly soon be dispelled!" THE GAURA MANTRA

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Later in 1911 another controversy surfaced, challenging that the name Gaura in the Gyatr mantra chanted by Gauya Vaiavas was not an eternal name of Godhead, was not found in the original Vedas, and that Lord Caitanya was not an incarnation of Godhead, but rather, by His own admission, a devotee of God. He defeated all the arguements and established LCM position and worship. "My Guru Mahrja's contribution is that he defeated the caste gosvms. He defeated this brahmanism. He did it the same way as Caitanya Mahprabhu did. As Caitanya Mahprabhu said, kiba vipra, kiba nys, dra kene naya, yei ka tattva-vett, sei 'guru' haya: 'There is no consideration whether one is a sannys, a brhmaa, a dra, or a ghastha. No. Anyone who knows the science of Ka, he is all right, he is gosvm and he is brhmaa.' "This was my Guru Mahrja's contribution. And for this reason, he had to face so many vehement protests from these brhmaas of the caste gosvms. "Once they conspired to kill him-my Guru Mahrja told me personally. By his grace, when we used to meet alone he used to talk about so many things. He was so kind that he used to talk with me, and he personally told me that these people, 'They wanted to kill me.' "They collected twenty-five thousand rupees and went to bribe the police officer in charge of the area, saying, 'You take these twenty-five thousand rupees. We shall do something against Bhaktisiddhnta Sarasvat, and you don't take any steps.' He could understand that they wanted to kill him. So the police officer frankly came to Bhaktisiddhnta Sarasvat: 'Of course, we accept bribes, and we indulge in such things, but not for a sdhu, not for a saintly person. I cannot dare.' So, the police officer refused and said to my Guru Mahrja, 'You take care. This is the position.' This was because he so vehemently protested. On the 6th of February, 1913, he established the Bhagavat Printing Pressthe r Bhagavat-yantra, so that he could begin to publish the important literatures of the Gauya Vaiavas. He called the press the Brihat Mridanga, explaining that an ordinary krtana party could be heard for only a few blocks, but this mdaga could be heard far and wide. The press was moved to Vrajapattana in 1914, and later in 1915 it was moved to Krishnanagar. THE DISAPPEARANCE PASTIMES OF RLA BHAKTIVINODA HKURA AND RLA GAURA KIORA DSA BBJ On June 22nd in 1914 at the Bhakti Bhavan in Calcutta, rla Bhaktivinoda hkura performed his pastime of disappearance. On November 17, 1915, rla Gaura Kiora dsa Bbj Mahrja left the mortal world on the Utthan Ekda. "After the departure of Bbj Mahrja there were many types of opinions and disturbances over who would give his samdhi. In apprehension of a

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breach of peace, Navadvpa's Inspector of Police was then present at that place. "After much controversy the Bbjs said, 'Sarasvat hkura is not a sannys, therefore he does not have the eligibility to give the samdhi for a person who has renounced his home.' In reply to that, Prabhupda said in a loud voice like thunder, 'I am the only disciple of' Paramahasa Bbj Mahrja. Even though I have not accepted sannysa, I am a celibate brahmacr, and, by the grace of Bbj Mahrja. I am not secretly addicted to abominable habits or involved in fornication as some monkeylike people are. If there is someone amongst the people present who is a renunciate of truly stainless character, then he can give Bbj Mahrja's samdhi. We have no objection to that. He who within the last one year, or the last six months, three months, one month or at least within the last three days has not had any illicit contact with a woman will be able to touch this spiritually blissful body. If anyone else touches it, he will be completely ruined.' Hearing these words, the Inspector of Police said, 'How will evidence be had for this? Prabhupda said, 'I will have faith in their word.' We became amazed at seeing them all-after Prabhupda's words, the people present wearing the attire of Bbjs, one by one, turned their backs. The Inspector of Police was speechless. "Then, according to rla Prabhupda's instructions, we had the good fortune to carry the spiritually blissful body of Paramahasa Bbj Mahrja, which was lying on the ground. Some people gave advice to us: 'When Bbj Mahrja was manifest he said that his body should be dragged through the streets of rdhma Navadvpa so that it may be bathed in the dust of this holy land. It is befitting to observe the command of Bbj Mahrja.' Prabhupda then said, 'Although we are fools, inexperienced and offenders we will still not be disinclined to understand the true meaning of those humility-filled words which were spoken by my Gurudeva in order to destroy the pride of worldly-minded people, for even Krishnachandra personally thinks Himself to be successful if He carries my r Gurudeva on His head or shoulders. After the departure of hkura Haridsa, r Gaurasundara took the spiritually blissful body of the hkura on His lap and danced. What dignity He adorned it with! Therefore, following in the footsteps of rman Mahprabhu, we shall also bear Bbj Mahrja's spiritually blissful body on our heads." In 1914 Kujabihr Vidybhana, who later took sannysa and was named Bhakti Vilsa Trtha Mahrja, had come to Mypur and heard from rla BS. After some days of hearing, Kujabihr asked for initiation and was then encouraged Sarasvat hkura to preach. "How shall I preach to the world the pure message of r Caitanya and establish the heart's desire of my gurus? I have no support of people, no support of wealth and I do not have any learning or intelligence which can attract the common people."

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He took rest that night, and at that time he saw in a visionary trance the Paca-tattva and their sakrtana associates, entering from the East into the natyamandira of the temple of the r Yogapha, the site of Lord Caitanya's appearance, their effulgence lighting up the whole scene. With them were Vaiava Srvabhauma rla Jaganntha dsa Bbj Mahrja, rla Bhaktivinoda hkura, rla Gaura Kiora dsa Bbj Mahrja, and other previous cryas. They gave him many assurances and told him, "Don't you worry at all. With supreme enthusiasm preach the conclusion of pure devotion, in intense earnestness chant the glories of the Name, Abode, Form, Attributes, Associates and Pastimes of Godhead at various places. All of us will help you. There is no need to worry. The support of unlimited people, countless wealth and boundless learning await the blessing of being engaged in the service of your preaching. They will be received when they are necessary. No type of worldly hindrance or danger will be able to make any obstruction for this great work of yours. We are always with you." SANNYSA In Vrajapattana, Mypur, on the full-moon day of Phlguna, the 29th of March, 1918, Siddhnta Sarasvat took sannysa and took the name r Bhaktisiddhnta Sarasvat Gosvm Mahrja. The thread is not to signify brahminical pride that "I am meant to be served by everyone." But rather it is a sign that one has been purified by the lotus feet of a guru. The thread is meant to indicate eternal service to the Lord, not egoism. And as far as accepting sannysa is concerned, that is for increasing one's serving mood-to serve the Lord with one's mind, body and words. He showed example to follow varnasrama for preaching and place oneself in humble position below the paramahamsa..He travelled and preached went into vipralambha in the forest near llantha, He would often exhibit ecstasy. SPIRITUAL ORGANIZATION: THE VIVA-VAIAVA-RJA-SABH AND THE GAUYA MATH In November of 1918 rented in Ultadunga In December of 1918 he travelled and preached in what is now BD rla Sarasvat hkura personally went door-to-door with his followers in the mood of Lord Nitynanda in His dealing with Jagi and Mdhi, being very compassionate towards their unfortunate state. On the 5th of February, 1919, at the Appearance Day celebration of r Vishnupriya, rla Bhaktisiddhnta Sarasvat hkura re-established the r Viva-vaiava-rja-sabh( refers to the society which is composed of those Vaiavas who are the kings (the foremost) of all the Vaiavas present in this world.) The living situation at the Bhaktivinoda sana at Ultadanga Road was that Bhaktisiddhnta Sarasvat hkura lived on the roof in one nice room, and four household couples lived below. The sannyss and brahmacrs stayed

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in another area, begged from door-to-door, worshipped the Deities, performed krtana, and preached in various places. In 1920 the sana was renamed the Gauya Math and in 1922 began the publishing of a weekly magazine in Bengali, called the Gauya, which was filled with preaching and glorification of the Lord. It was there, of course, in 1922 that the fateful meeting with His Divine Grace A.C. Bhaktivedanta Swami Prabhupda took place On June 27th, 1919, the deity form of rla Bhaktivinoda hkura was installed in Godruma-dvpa at Svnanda-sukhada-kuja, at which time rla Sarasvat hkura gave a profound lecture about service to the guru and worship of the deity form of the crya. He also arranged for the completion of the Vaiava-viswakosh, an encyclopedia of Vaiava vocabulary, which was the fulfillment of a desire of rla Bhaktivinoda hkura, and for which rla Sarasvat hkura had been collecting material since 1900. In 1921, in Pur, he published a book called Achar and Acharya which served as a great shock for so-called Vaiavas who had been making a business of religion. As is mentioned in rla Prabhupda-llmta Vol. I: rla Bhaktisiddhnta condemned temple proprietors who made a business of showing the Deity for a living. To be a sweeper in the street was more honorable, he said. He coined a Bengali phrase, alagrma-dvr bda bhaga: "The priests are taking the alagrma D`eity as a stone for cracking nuts.' In other words, if a person shows the alagrma form of the Lord (or any form of the Deity) simply with a view to make money, then he is seeing the Deity not as the Lord but as a stone, a means for earning his livelihood." He revived the circurnambulation of Navadvpa-dhma in the same year and gave an amazing lecture in Dacca giving 30 interpretations of a single verse of the Vednta-stra. He toured Vrajamaala during, this period, trying to start a center there. In 1923 he attended the Pur Ratha-ytr and danced before the Lord in ecstasy. He began to send out many preaching parties to propagate the message of Lord Caitanya. In 1923 he also set up the Gauya Printing Works in Calcutta and began to publish the rmadBhgavatam part by part with word for word meanings, translations and purports. THE FOUR SAMPRADYAS In 1923 at Vrajapattana, work was begun on a beautiful, twenty-nine pinnacled temple in which the four Vaiava sampradyas and their main cryas In 1925, rla Bhaktisiddhnta Sarasvat hkura and his followers were performing the circumambulation of Navadvpa-dhma, which had been a regular practice since 1921. While rla Sarasvat hkura was proceeding with the roaring procession with the Deities of r r Rdh Govinda, a vicious crowd attacked the procession throwing hundreds of stones and bricks. Demonic persons, agitated by the preaching of rla Sarasvat hkura (who had refuted the various bogus doctrines of the 13 Sahajiy

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sects like the Aulas, Baulas, etc.) had instigated the local people against him. rla Sarasvat hkura had also debunked, as he would throughout his preaching, the nonsense practices of compulsory fees for viewing Deities and the worship and recital of rmad-Bhgavatam for money. He strongly opposed the conversion of the Deities and the rmad-Bhgavatam into some sort of merchandise. Therefore, these persons who tried to profit by these practices, led and instigated the local populace to commit violence on the procession. rla Sarasvat hkura, the Deities and the pilgrims were all pelted by these demons, but the procession continued, unbowed. This was a living example of the adage, "The jackals may howl, but the caravan will pass. He preached widely and started dioramas In rla Sarasvat hkura's 1924 Vysa Puja Address, the following passage highlights a theme that arose frequently in discussions with scholars: "We do not find God in this world. The devotees, who serve God, out of their mercy show themselves to us. We should follow their conduct and teaching. It is the only path to our well-being. Due to our meagre education and small experience, to most of us the ideas and ways of thinking of the devotees of God appear to be unedifying 'slave mentality'. Let us not indulge in such profane ravings under the urge of mental aberration. On the contrary, our line of thought should be, 'Let the censorious (critical,disapproving) people calumniate us to their hearts' content. We will not mind them. Let us roll in the dust and forget everything in the ecstasy of intoxication by excessive drinking of the strong and tasty wine of the Love of Lord Hari.'" TRIUMPH OF THE GAUYA MATH In 1929 establishing 108 pda-pha memorials of the footprints of the Lord Caitanya. His preaching work was increasingly more organized. His teams would canvass from door to door, asking for contributions, selling subscriptions to their magazines, starting centers, making devotees, etc. rla Sarasvat hkura was making lecture tours, talking with intellectuals and scholars of the day, presiding over installations of Deities, initiations and festivals organized for diorama exhibitions, temple openings, prasdam distribution, etc. Meanwhile, his presses were rolling, producing books. He was even meeting with the English governors, viceroys, Indian kings, etc. and encouraging them to assist in the opening of his temples and projects..... his idea was to involve and purify everyone in the flood of the sakrtana movement of r Caitanya Mahprabhu. In February of 1930 a tremendous diorama exhibition called the Sreedham Mypur Navadwip On October of 1930 there was a magnificent installation ceremony of r Rdh Madana-mohana, Rdh Govinda and Rdh Gopntha at the Gauya Math in Baghbazar, Calcutta. A palatial marble temple had been

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constructed with the help of a wealthy Vaiava merchant. Preach in the cities. Yukta vairagya cars, overseas, clothes, books using money, anything that could further the mission o LCM "materialistic demeanour cannot possibly stretch to the Transcendental Autocrat." In October and November of 1932 the circumambulation of Vraja Maala was held, accompanied by many thousands of pilgrims. rla Sarasvat hkura toured all of the sacred places of Krsna's pastimes and engaged constantly in chanting the name and glories of the Lord on the actual sites of the Lord's pastimes. The pilgrimage required massive organization with many tents, a moving kitchen, stage equipment, animals, etc. The pilgrims would rise early, chant and proceed in a huge procession with krtana accompanying the Deity of Lord Caitanya, a police band, a lead horse, flag bearers and all of the followers. At night a city of tents would be erected, krtana and discourse areas would be set up, along with the kitchen, and there was even a system of guards for the tents. However, the pilgrimage encountered opposition in the form of the Vndvana temple proprietors, the caste gosvms, who objected to rla Sarasvat hkura's awarding of brahminical status to those not born in brhmaa families. Although rla Bhaktisiddhnta had established this practice strictly in accordance with the teachings of the Hari-bhakti-vilsa by rla Santana Gosvm, who was one of the founding fathers of the present town of Vndvana, still the paitas did not approve what they considered the deviation of giving brhmaa and sannysa initiation to members of lower castes. "Actually one who takes to chanting Hare Ka mantra offenselessly immediately becomes situated transcendentally and therefore he has no need of being initiated with sacred thread, but Guru Maharaj introduced this sacred thread because a Vaiava was being mistaken as belonging to the material caste. To accept a Vaiava in material caste system is hellish consideration (nrak buddhi). Therefore, to save the general populace from being offender to a Vaiava, He persistently introduced this sacred thread ceremony and we must follow His footsteps ... This system introduced by my Guru Maharaj is a chance for all the members of the society, scientifically based and applied, apart from the exploitative sentiment of birthright 'caste' system, to become actually situated on the transcendental platform. The paitas met with rla Bhaktisiddhnta Sarasvat hkura and a discussion took place. Although the paitas appeared satisfied with the talks, when the parikrama reached the seven main temples, the doors were closed. Shopkeepers closed their shops, and some people even threw stones at them. Finally, they reached Kosi. It was at this point of the pilgrimage that rla Prabhupda met rla Sarasvat hkura, having traveled from Allahabad, and he sat with rapt attention hearing him speak for many hours.

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And it was at this time that rla Bhaktisiddhnta Sarasvat hkura marked him, "He likes to hear. He does not go away. rla Sarasvat hkura's preaching was going on in a big way. He had teams of sannyss and brahmacrs constantly travelling and preaching, distributing magazines and books, establishing centers, arranging programs, etc. A core of 18 sannyss were organizing things. His propaganda attracted so many people that Subhas Chandra Bose, the famous nationalist and a former classmate of rla Prabhupda's at Scottish Churches' College, met with rla Bhaktisiddhnta Sarasvat hkura and complained, "So many people you have captured. They are doing nothing for nationalism." The reply: "Well, for your national propaganda you require very strong men, but these people are very weak. You can see, they are very skinny. So don't put your glance upon them. Let them eat something and chant Hare Krsna. In January of 1933 a large diorama exhibition was opened in Dacca (presently the capital of Bangladesh, it was then a part of India). Called Sat Siksha, it featured toys, dolls, etc., and rla Bhaktisiddhnta gave discourses there for one month to large crowds of learned and respectable people. THE MESSAGE IS SENT TO THE WEST On the 18th of March rla Sarasvat hkura gave instructions to two of his sannys disciples and a third disciple in a special meeting in Madras which served as a farewell address. "The happy day has come when we are destined to spread the message of our Great Master [Sr Caitanya Mahprabhu] to distant corners of the earth. The spiritual service to which we are dedicated has now passed the budstage and blown fully into a flower whose aroma we have to carry across the seas with that willingness which characterised r Hanuman when he leapt over the wide ocean with the message of r Rma. This extension of r Caitanya Mahprabhu's spiritual gift to foreign countries is our humble offering at His Feet... "The Words of instruction of r Gaurasundara are verily His beautiful body; the preachers of His Word through the ages are His secondary limbs; the teaching of r Gaurasundara is His potent weapon; and the Grace of r Hari Himself established in the Word of r Caitanya, is His eternal associate. Therefore, for the purpose of truly presenting r Gaurasundara, the Lord of the Gauya, to the aliens, I am addressing these few words of mine to the preachers who are about to proceed to countries beyond India." "We find the following great precepts (Mahvkya) in the body of the Teaching that has been vouchsafed to us by the Supreme Master of all Masters: 'To chant constantly the discourse of Hari by being (1) extremely more humble than the blade of grass, (2) by being as forbearing as the tree, (3) by seeking no honour for oneself and (4) by offering due honour to all entities, is the highest natural function of the unalloyed individual souls (jvas).' The lotus-feet of my r Guru-deva attracted me to his service by

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his manifestation as the living embodiment of these four great precepts. My friends will be in a position to attract all souls of the world to the foot-stool of the Real Truth by purchasing the same unfailing method. "The crest-jewel of the order of the Sannyasis of the triple-staff, rla Prabodhnanda Sarasvat Gosvmpda, has taught the same process to those who assume the triple-staff of renunciation, in the following words: 'I say this by holding the straw between my teeth, by falling at your feet and uttering hundreds of the humblest entreaties: All ye good souls, by throwing off everything to a distance, practice love to the Feet of r Caitanya Who is so surpassingly Beautiful.' Following in the foot-steps of all the former devotees I am making my submission to them to pursue the identical method of propaganda. "r Ka Caitanya Deva is the Supreme Teacher of all teachers of this world and the ideal possessor of intelligence that is the highest of all. It should be our only duty to constantly chant those words regarding the cleansing of the mirror of the heart of which He speaks in His Eight Precepts (Shikshastakam). We are only the bearers of the Transcendental Word. We shall never in any way hesitate to offer every honour and facility, for which they are eligible, to all persons of this world. We must pray to all for the boon of aptitude for the service of Ka. We shall come across many persons in this world, possessing an endless variety of characters, disposed or hostile to the service of Ka. But we should not slacken in our loving service of the Lord of our hearts and should offer due honour to all persons. "We will have opportunities, as we approach different persons in all parts of the world with the vendor's bag of the discourse of Hari, to see a good many sights, to hear much and to seek to derive much benefit from our experience. May we never forget that all entities of this world are essentially proteges of the Lotus-feet of r Guru for helping the expansion of His service. May we always remember that they are excellent only if they are prepared to wait with the utmost eagerness on the particle of dust of the lotus-feet of my r Guru and that otherwise they are merely the mirage devised by the deluding potency for our ruin. I wish to remind those friends of mine who are proceeding to the west for preaching the words of r Caitanya, the two precepts of my Master r Rpa: (1) 'The constant endeavour for cultivating relationship with Ka of a person who, being free from all mundane affinity, enjoys the entities of this world, having due regard to the propriety of each case, in pursuance of his purpose, is called the proper kind of renunciation.' (2) 'The abnegation, by persons desirous of liberation, of entities that have an affinity with Hari, in considering their mundane nature, is termed renunciation possessing little real value.' "We are not the operators of the instrument, but only the instruments. We must always bear this in mind. The triple-staff Bhikshus are the living mdagas of r Caitanya. We must constantly give forth our music at the lotus-feet of r Guru. We should practice the function of the peripatetic

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(roaming) preacher (pari-vrjaka), of carrying aloft the victorious banner of the Commands of Divine r Gaurasundara by constant submission to r Guru and the Vaiavas, fixing our eye on the pole-star of the heard transcendental Voice. We must always bear in mind that we have been initiated in the vow of the peripatetic preacher for the sole purpose of promulgating the Heart's Desire of r Guru and Gaurga. If we are constantly inspired with the duty of discoursing about the Truth under the guidance of r Guru, no hankering after travelling, nor any veiled form of desire other than chanting of Hari-nma, will ever strike any terrors into our hearts. "It will be our only duty, to proclaim to all the people that complete reliance on the Transcendental Absolute Truth is by far the highest form of freedom and one that is Infinitely superior to the partial independent mastery over the distorted reflected entity in the shape of this mundane world. By holding the straw between our teeth in supplication we shall carry aloft the banner of that real freedom to all persons. We should be constantly engaged in chanting the exhilarating Name of r Hari by adopting as our fundamental enlightening principle that the highest path is the path of submission, endorsed by r Rpa with the further exhortation to cherish the unwavering faith that He will always protect us." 1933 TO 1936 In August of 1933, the second annual diorama exhibition was held in Kuruketra and was called the Gauya Exhibition. In September of 1933 rla Sarasvat hkura went on a sakrtana tour with his disciples, preaching and chanting in different places around Navadvpa, utilizing two motor launches called "Leela" and "Suradham". Temples here and there srivas angan, centres all over diorama exhibits in many cities. On June 13th of 1934, while the foundation of the Mypur Yogapha Temple was being dug, a four-armed Adhokaja Deity was discovered and identified as the household Deity of Jagannath Mira, the father of Lord Caitanya. Everyone on hand was amazed and excited at this event, which only further confirmed the absolute authenticity of the site discovered by rla Bhaktivinoda hkura. In July the deity form of rla Gaura Kiora dsa Bbj was installed in his samdhi temple accompanied by tremendous sakrtana. In October rla Sarasvat hkura and many disciples stayed in Mathura for more than a month, strictly executing the Krttika vow. During this time, he spoke on the topics of Ka's asta-klika-ll (the pastimes of the Lord executed during the day's eight divisions.) In January of 1935 the Governor of Bengal, Sir John Anderson came to Mypur and heard about the Holy Dhma from rla Bhaktisiddhnta Sarasvat hkura.

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In June he broadcast, for perhaps the first time, by radio, Harinma Sakrtana from the Indian Broadcasting Service Center in Calcutta. This led to regular Sunday broadcasts of various Gauya functions like live broadcasts of sakrtana and bhajana from different parts of Calcutta In September the complete edition of the rmad-Bhgavatam was published in 12 Cantos with elaborate indexes, word meanings, Bengali translation, rla Vivantha Cakravart hkura's Srtha Dari commentary, rla Madhvcrya's purports and rla Bhaktisiddhnta Sarasvat hkura's own Vivriti commentary. In October rla Bhaktisiddhnta Sarasvat hkura stayed in Rdhkua, Vndvana, "gun jvalbe": "There will be fire", in connection with the fighting over rooms which had broken out amongst rla Bhaktisiddhnta Sarasvat hkura's disciples at the Baghbazar Gauya Math. "When we were living in a rented house," he said, "if we could collect two hundred or three hundred rupees we were living very nicely at Ultadanga. We were happier then. But since we have been given this marble palace in Baghbazar, there is friction between our men. Who will occupy this room? Who will occupy that room? Who will be the proprietor of this room? Everyone is planning in different ways. It would be better to take the marble from the walls and secure money. If I could do this and print books, that would be better." Then he turned to rla Prabhupda and said, "mar icch chila kichu bai karn": "I had a desire to print some books. If you ever get money, print books." Thus, important seeds were planted. 1936 was to be the last year of the intense preaching which had resulted in 64 temples being established in India and abroad. During this final year rla Bhaktisiddhnta Sarasvat hkura met with many scholars, installed Deities, established more temples and preached widely in Mypura, Cuttack, Pur (for 100 days), llantha, Dacca, Kuruketra, Darjeeling, Mathur, Vndvana (where he established a bhajana kutir at Govardhana) and then back to Calcutta, where he was constantly engaged in preaching. A doctor named ivapada Bhacrya tried to restrain him from so much lecturing, due to his heart condition, but rla Bhaktisiddhnta Sarasvat hkura replied to his entreaties, "Life is for the glorification of topics on Hari. If that is stopped, then what need is there to carry on life." In that same year in discourses in Dacca he had made some revealing remarks in the same line: THE FINAL DAYS In October rla Bhaktisiddhnta Sarasvat hkura went to Jaganntha Pur, and there he exhibited his pastime of illness for some time. He also said pointedly, "You all take to sincere Hari-bhajana. There are not many more days." He gave lectures in Pur for about a month and a half, and then on December 6th he left Pur for Calcutta.

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Gauya Math at Baghbazar. There he gave a lecture which lasted over an hour, and he covered many profound topics. He spoke of the importance of good association, the mystery of Lord Caitanya's madness-in-separation in Pur during the last days at the Gambhr in the association of rla Svarpa Dmodara and rla Rmnanda Rya. He spoke of the guru's vision of seeing his guru everywhere: of avoiding vaisnava aparadha, particularly describing the dangerous creepers of adoration, profit and distinction. He quoted from rla Bhaktivinoda hkura's aragati from the Dainya (Humility) section, which begins mra jvana sad ppe rata nhiko puyera lea-"I am an impious sinner and have caused others great anxiety and trouble", Again the theme of ridding oneself of anrthas was strongly being preached by rla Bhaktisiddhnta Sarasvat hkura. Compassionately, he was urging everyone to give up pride and envy and simply immerse themselves in spreading the glories of the Lord. His mission had become an immense vehicle for this. On December 23rd, eight days before entering the eternal pastimes of the Lord, he made the following remarks: "I have given anxiety to many people, as I have been compelled to speak genuinely truthful words, and as I have told people to worship Hari without any hypocrisy. There are possibly many people who even consider me to be an enemy. So that they may become eager to perform the sincere service of r Krishna, freed from other desires and deceitfulness, I have given various types of anxieties to numerous people. One day or another they will certainly be able to understand this. 'Taking a blade of grass between my teeth I fall down and again and again pray that I may become the dust at the feet of rmad Rpa birth after birth: DISAPPEARANCE-NITYA LILA On the morning of December 31, 1936, rla Bhaktisiddhnta Sarasvat hkura requested rpda B. R. rdhara Mahrja to sing r Rpa Majar by rla Narottama dsa hkura and rpda Navin Krishna Vidyalankar to sing the ikaka. In the forenoon he requested the Editor of the Gauya magazine to see to it that the Vaiava Manjusha (Casket of Vaiava Vocabulary) would be compiled and published. In his last days he had specifically requested that his disciples form a Governing Body Commission (GBC) of 10 or 12 devotees to manage the Society's affairs. Thus, the great crya, the siha-guru, the uncompromising sdhu, the "Vaikuntha man" as rla Prabhupda once described him the tireless preacher of the pure teachings of r Caitanya Mahprabhu left this material world uttering the name of Ka at about 5:30 A.M. on Thursday, January 1st, 1937, and entered the pastimes of the Supreme Lord, having firmly established the foundation of a spiritual movement, which would be carried

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around the world by his pure servant, His Divine Grace A.C. Bhaktivedanta Swami Prabhupda, the Founder/crya of the International Society for Krishna Consciousness. Thus, the "crya-sun", as he had been called by his father rla Bhaktivinoda hkura, passed from earthly vision, and he entered the eternal pastimes of the Lord. rla Bhaktisiddhnta Sarasvat hkura established many presses and printed thousands of books. In 1928 he even established a daily newspaper called the Nadia Prakash. When challenged how it was possible to publish a daily newspaper about God, rla Bhaktisiddhnta Sarasvat hkura explained how this world was a small place, only one quarter of the creation, compared to the spiritual world which comprises the other three quarters. He further replied, "Here in this world there are thousands of newspapers and magazines reporting the stale, repetitious happenings of this limited space. So for reporting the news of the unlimited spiritual realm, concerning the eternal, ever-fresh Supreme Personality of Godhead, we could publish a newspaper at every second, what to speak of daily." He published the following magazines: Sajjana Toa, established in 1881 by rla Bhaktivinoda hkura (later taken over by rla Bhaktisiddhnta Sarasvat hkura and re-named The Harmonist, an English monthly); The Gauya, his first magazine, established in 1922 as the official weekly journal of the Gauya Math; The Nadia Prakash, established in 1926 initially as a English/Bengali magazine, but later a daily newspaper; The Bhgavata, established in 1931, as a Hindi fortnightly; The Paramarthi, established in 1932, a fortnightly Oriyan magazine; and Krtana, established in 1932, an Assamese monthly. He personally wrote over 108 essays and books and aside from these, he also published hundreds of articles in the Sajjana Toa, Nivedana, Gauya, and Nadiya Prakash. Apart from his own writing, he also published many other books: rla Sarasvat hkura always emphasized krtana and talks about Ka and called his press the Brihat Mdaga, meaning the Greater Mdaga, which could be heard far and wide, as opposed to just a few blocks. His physical appearance was tall. He had long arms, a slender body, broad forehead, aquiline nose, intense eyes, golden complexion, and he was full of ecstatic love of God. His presence was amiable and majestic. He was wellversed in all subjects and scriptures, having devoured and memorized many libraries, and was called the "Living Encyclopedia". He knew Sanskrit, Bengali, English, Astronomy, and many other branches of knowledge. He was very courageous, had unlimited capacity for preaching, and was naturally decorated with all 26 qualities of a pure devotee. rla Prabhupda once commented when asked about His Divine Grace Bhaktisiddhnta Sarasvat Gosvm Mahrja, "What can I say? He was a Vaikuha man!"

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Concluding Portion Of The Vyasa Puja Address "Humbler Than A Blade Of Grass," Given February 24, 1924 "It is only when we have occasion to listen to the praises of the Supreme Object of all praises from the Master and they react on our hearts, that we may learn, about our utter worthlessness. Their profound humility and obedience teach us that it is never possible to approach God and His devotees except by such humble submission. If we learn to be arrogant, we would surely be deprived of the service of God and His devotees for good. 'There are persons who do not worship His devotees while worshipping God. Verily, they are arrogant persons and not worshippers of God.' In the matter of worship, God and His devotees are to be equated. If the same devotion with which we worship God is not aroused in our hearts to the feet of His devotees, we are rendered perfectly worthless, and will have lived in vain. "All of them are instructing me about the highest service of God. May we be ever ready to sweep away from our hearts, by the rough application of hundreds of pointed broomsticks, the wicked design of desiring to be honoured above other persons by the devotees of God. God will be merciful to us, and we shall be blessed by the gift of devotion to His Divine Feet the very day that we are delivered from the evil desire of seeking advantages and honours from others. A person is relieved from all ineligibilities by being imparted fitness for the service of God. Women, dras and the rest look condemnable and contemptible in the eyes of the world for their evil deeds. Even such persons are enabled to attain the eternal good by noting the model disposition of the devotees of God, who honour all persons without requiring to be honoured, and by following their conduct and teaching. Let us remember the text already quoted: 'There are those who worship God but do not worship His devotees. Verily such persons are arrogant sinners. They are not worshippers of God.' "If we become arrogant after having adopted the path of devotion, if we worship only God and disregard the worship of His devotees, we would be put to manifold difficulties for our offence at the feet of the servants of God; we would be overtaken by the greatest of all misfortunes by being afflicted with apathy for the principle of devotion itself. "Human life is meant solely for the attainment of the supreme good. Why do I forget it? Why do I forget that I am the meanest and least of all entities? The ambition to lord it over others, to be great, to be an elevationist or salvationist, is brought about when we allow ourselves to fall victims to the temptations of the deluding energy of God. Such ambition is petty and useless. If there is any use in curbing one's hankering after becoming great in the eyes of the world, if there is any use in gaining one's real health, it is imperative to accept the line of the thought of the Vaiavas. "Those who are fit possess abundant power of devotion. They are strong. I should not apply myself to find out the shortcomings of the Vaiavas, or to condemn the service of Lord Viu or to seek to establish my own point of

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view by neglecting the method by which I may be enabled to serve the Lord and His devotees. No language can describe the havoc that is wrought in human life by such arrogance. I make this submission with all humility, 'May you kindly refrain from merely imitating the conduct of the Vaiavas. May you always follow their line of thought.' There is no relationship for us other than with the devotees of Viu. Relationship with other persons can only aggravate the desire for sensuous gratification. "Many a year has now passed over me one by one. I at last realise that there is no other help for me than the mercy of the holy feet of the Vaiavas. Every one of my acts is fit to be attacked. I pray to those, who look down upon me, that if they consider that it is allowable for me to follow the conduct and the teachings of the Vaiavas, they would no longer maintain that attitude. They will kindly impart to me the needful strength and fitness to communicate their power to those who are stupid and ignorant and devoid of all strength. "One who serves Lord Hari counts himself as the least of all entities. One is lifted to the highest order of the Vaiavas when one can feel himself the least of all. One can then proclaim out the message of the highest devotion to Lord Hari. "'The best of all persons deems himself to be less than all others.' Such is the great dictum. "It is necessary for the best to scrutinize one's ineligibility. Why should a person be anxious to pry into the defects of other when he does not seek to scrutinize his own conduct? "Not one among the paths of this material world is a path of the service of the Divinity. The idea that one should be master of God's devotees leads to inferno. It is harmful to follow any worldly path. To follow the devotees of God is the only path that leads to one's real good. Whatever method is followed by the devotees is worthy of being cherished with utmost love and reverence. "Holding the blade of straw between my teeth I pray time and again for this only boon, that I may be a particle of dust of the lotus-feet of the most revered r Rpa Gosvm Prabhu. Let there be birth after birth for us that we may walk in the path of the followers of Sr Rpa by being the particles of dust on the lotus-feet of the devotees of God. The root of it all is humility or the due realisation of one's own ineligibility. If the conviction of our unfitness for the service of God is revealed to us either automatically or by the instruction of other persons, we are only then in a position to appreciate the beauty of the lotus-feet of God's devotees. We do not find God in this world. The devotees, who serve God, out of their mercy show themselves to us. We should follow their conduct and teaching. It is the only path to our well-being. Due to our meagre education and small experience, to most of us the ideas and ways of thinking of the devotees of God appear to be unedifying 'slave mentality'. Let us not indulge in such

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profane ravings under the urge of mental aberration. On the contrary, our line of thought should be, 'Let the censorious people calumniate us to their hearts' content. We will not mind them. Let us roll in the dust and forget everything in the ecstasy of intoxication by excessive drinking of the strong and tasty wine of the Love of Lord Hari."' There is no dharma for the living being other than krtana, chanting of the holy name of God. To the extent that one disbelieves in bhakti, devotional service, as denoted by krtana or the holy namein other words if one thinks that all wants cannot be fulfilled by krtanato that extent one is nstika, atheistic. The degree of help one gives in propagating bhakti as denoted by krtana is the sole measure of ones belief in God. On the other hand, a man is a nstika, disbeliever, to the extent that he obstructs krtana. Since the name has to be chanted every moment, even while eating or sleeping, since bhakti denoted by krtana is the only dharma of the living being, since there is no dharma but this, where then is the time to get rid of flood or famine or found hospitals? Those who claim to be positivists but forget the greatest of all facts, death, those who are fallen, like the blind man led by the blind, and who under the spell of the enchantress loiter about like travelers without an objectiveit is such people who have time for work other than hari-krtana, chanting of the holy name of Ka. All efforts except hari-krtana cause sasra, the worldly sojourn, the road leading not to the east but in the opposite direction. On the other hand, by all-time hari-krtana one turns away from every other direction to face the east, or journey homeward. We Will Not Listen to You The Hare Ka movement is the missionary of this all-time krtana. The movement asks not that all efforts of the world be destroyed but that they be deflected in their course. The Hare Ka movement begs every one of us to offer his all to Ka. The opulence of the Hare Ka movement is for the sole purpose of making all efforts of the world ka-para, having Ka as their goal. The offering to Ka comes first, and after the offering has been made, bhakti begins. The Hare Ka movement says, Make the offering to Ka first, and after that has been done profess to be a bhakta, a devotee. The Hare Ka movement says, Do not imitate the krtana-kr (one who does krtana). Anukra, imitation, is a mere burlesque. By arraying oneself in the trappings of a devotee like a harlequin one may deceive people, but one does no good either to oneself or to others. It is those who follow the krtana-kr that are really their own benefactors or properly alive to selfinterest. They are also benefactors of others and mindful of others interests. They are not blinded by considerations of undue personal advantages, nor do they cheat others. They are therefore truly disinterested. It is by krtana alone that the claims of self-interest, the interests of others, and disinterestedness are simultaneously satisfied.

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STANDARDS - JAPA KIRTAN SERVICE TO DEVOTEES Simple serving the Mathas devotees with love and devotion, our taste for chanting the holy names ill increase and we will be qualified to chant the holy names.(SBSM) SERVICE TO GURU In other words true humility means to develop a taste for chanting and to become a true servant of the holy name. Service to guru and the Vaisnavas it the gateway through which we develop such taste. Give up duplicity. I am a servant of guru and Krishna. Showing compassion to others. "In order to overcome nmbhsa and get the pure name, the jva must serve the bona fide guru with great attention. By doing this the anarthas will disappear and the pure name endowed with all spiritual potency will dance on the devotee's tongue. At that time, he will never give up the stream of sweet nectar emanating from the holy name; the jva will chant constantly, mad with the sweetness of the name. In joy the name will dance, the jva will dance, and the treasure of love of God will dancethe whole universe will dance and my will flee. SBSM We should also remember that we cannot possibly learn to chant if we do not offer sincere and loving service to our spiritual master who is an Acarya of the holy name. When by serving guru and Krishna the heart becomes purified, the Lords pure name will appear in the heart. Otherwise, we will continue to commit offenses against the name. SRILA BHAKTISIDDHANTA SARASVATI QUOTES HARI NAMA I am overjoyed to hear of your enthusiasm for chanting is increasing. As our contaminations are removed by chanting, the Lords form, qualities and pastimes will be revealed to us in the holy name. There is no point in making a separate effort to artificially remember the Lords form, qualities and pastimes. The Lord and His name are the same. This will be understood clearly when the coverings in your heart are removed. By chanting without offenses you will personally realize that all perfections come from the holy name. Through chanting the distinction that exists between the self and the gross and subtle bodies is gradually effaced and one realizes ones own spiritual form. Once aware of the spiritual body, as one continues to chant, one sees the transcendental nature of the Lords form. Only the holy name reveals the spiritual form of the living being and then causes him to be attracted to Krsnas form. Only the holy name reveals the spiritual qualities

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of the living being and then causes him to be attracted to the Krsnas qualities. Only the holy name reveals the spiritual activities of the living being and then causes him to be attracted to Krsnas pastimes. By service to the holy name we do not only mean the chanting of the holy name; it also includes the other duties of the chanter. If we serve the holy name with the body, mind and soul, then the direction of that service spontaneously appears manifests like the sun in the clear sky of the chanters heart. What is the nature of the holy name? Eventually all these understandings spontaneously appear in the heart of one who chants the holy name. The true nature of hari-nama is revealed by listening to reading and studying scriptures. It is unnecessary to write anything further on this subject. All these things will be revealed to you through chanting. "The materialistic demeanour cannot possibly stretch to the Transcendental Autocrat who is ever inviting the fallen conditioned souls to associate with Him through devotion, the eternal serving mood. The phenomenal attractions are often found to tempt sentient beings to enjoy the variegated position, which is opposed to undifferentiated monism. People are so much apt to indulge in transitory speculations, even when they are to educate themselves on a situation beyond their empiric area or experiencing jurisdiction. The esoteric aspect often knocks them to trace out immanence in their outward inspection of transitory and transformable things. This impulse moves them to fix the position of the Immanent to an Indeterminate Impersonal Entity, no clue of which could be discerned by moving earth and heaven through their organic senses. Assuming Responsibility of Being Guru We have taken upon ourselves the responsibility of welcoming this grave charge. All the audience have accepted ordinary seats, I alone have been provided with a lofty seat. All are being told in effect-"Do have a look at a big animal from the Zoo-gardens. What arrogance! So foolish! So wicked! Have you ever seen such a big brute? Garlands of flowers have been put round his neck! What laudations! What bombastic long-drawn, and hyperbolic adjectives! And how complacently too he is listening to the praise of his own achievements, how intently, and with his own ears! He also evidently feels delighted in mind! Is he not acting in plain violation of the teaching of Mahprabhu? Can such a big brute, so selfish and insolent, be ever reclaimed from brutishness?" I happen to be one of the greatest of fools. No one offers me good advice on account of my arrogance. Inasmuch as nobody condescends to instruct me I placed my case before Mahprabhu Himself. The thought occurred to me that I would make over the charge of myself to Him and see what He would advise me to do. Then r Caitanyadeva said to me:

"Whom-so-ever thou meet'st, instruct him regarding Ka,

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By My command being Guru deliver this land; In this thou wilt not be obstructed by the current of the world; Thou wilt have My company once again at this place."
In these verses is to be found the proper explanation of the apparent inconsistency noticed above. He whose only teaching is humility greater than that of a blade of grass, said-"By My command being guru save this land!" In this instance Mahprabhu Himself has given the command. His command being "Perform the duty of the guru, even as I do it Myself. Also convey this command to whom-so-ever you chance to meet." Caitanyadeva says, "Tell them these very words, viz. By My command being Guru save this land. Deliver the people from their foolishness." Now who-so-ever happens to hear these words would naturally protest with palms joined-"But I am really a great sinner; how can I be Guru? You are Godhead Himself, the Teacher of the world. You can be Guru." To this Mahprabhu replies:

"In this thou will not be obstructed by the current of the world; Thou wilt have My company once again at this place."

"Do not practice the craft of a guru for the purpose of injuring others through malice. Do not adopt the trade of a guru in order to get immersed in the slough of this world. But if you can, indeed, be My guileless servant you will be endowed with My power-then you need not fear." I have no fear. My gurudeva has heard this from his gurudeva. And it is for this reason that my gurudeva has accepted even such a great sinner as myself and has told me: "By My command being guru save this land." It is only those who have never heard these words of Gaursundara who say "How odd! To listen to one's own praise!" While the guru is instructing his disciple in the eleventh Skandha of the Bhgavatam what a great sin, in their opinion, is he not perpetuating! What is the crya to do when he has to explain the loka, crya m vijaniyat: Never disregard the crya; never entertain the idea that the crya is your equal in any sense." These are the words of r Ka Himself by which the jiva is to be benefitted. Is the guru to take himself off, to desert his seat-the seat of the crya-from which these words are to be explained? That office his gurudeva has conferred on him. If he does not act up to its requirements he is doomed to perdition by reason of his offense against the holy Name in the shape of disrespect towards the guru. He has to do it in spite of the fact that such procedure is apparently open to the charge of egoism. When the guru imparts the mantram to the disciple should he not tell him by this mantram to worship the guru? Should he say instead, "Give the guru a

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few strokes of the shoe or the horse-whip?" The guru is never to be decried. The guru is the abode of all the gods. Should the gurudeva abstain from communicating these words to his disciple while reading the Bhgavatam to him? "To him alone who possesses guileless spiritual devotion, similar to the transcendental devotion that is due to Ka Himself, to the gurudeva, the holy mysteries are manifested." Is the gurudeva not to tell these things to his disciples? Athau gurupuja: the worship of the guru has precedence over all others." The guru is to be served just as Ka is served. The guru is to be worshiped in a particular way. Is the guru to desert his seat without telling all these things to the disciple? In the angle there is always the defect in the shape of absence of the fullness, the evenness of level, of 180 degrees or of 360 degrees. But in the plain surface, in 360 degrees, there is no such defect. That in the emancipated state no defect is possible, this simple truth ordinary foolish people entirely fail to grasp. As the saying goes, "Having started on the dance it is no use to draw close the veil." I am doing the duty of the guru, but if I preach that no one should shout "Jai" to me, that is to say, if I say in a round about way, "Sing Jai to me," it would be nothing short of duplicity. Our Gurudeva has not taught us such insincerity. Mahprabhu has not taught such insincerity. I have to serve God in the straightforward way. The word of God has come down to the gurudeva; I have to obey it in all sincerity. I will not disrespect the guru at the instance of any foolish or malicious sectarians. Especially as r Gurudeva has directed me saying, "By My command being guru save this land." This command has my gurudeva preached. My gurudeva in his turn has conveyed the command to me. I will not be guilty of any insincerity in carrying out that command. In this matter I will not accept the ideal of ignorant, insincere, pseudo-ascetic sectarianism. I will not learn insincerity. The worldly-minded, the malicious, the pseudo-renunciationists, the selfish cannot understand how the devotees of God, spurning at everything of this world by command of God, never, not even for a second, deviate from the service of God through all the twenty-four hours. Hypocritical sectarians, pseudo-Vaiava sects, those sects that cherish internally the longing for earthly fame, naturally enough think "What a shame it is for one to listen to the eulogies of disciples occupying the seat of the guru." But every Vaiava regards everyone of the Vaiavas as the object of his veneration. When hkura Haridsa exhibits the attitude of humility Mahprabhu says-"You are the greatest of the world, the crestjewel of the world. Be agreeable, let us have our meal together." He carried in His arms the body of hkura Haridsa which is eternally existent, selfconscious and full of spiritual bliss. In the community that follows r Rpa, the qualities of desiring no honor for oneself and of readiness to duly honor others are fully present. Those who detect any disparity are, like the owl, blind while the sun shines. They commit an offense by such conduct.

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If I disobey the law which has come down to me through the chain of preceptorial succession, the offense due to omission to carry out the command of the guru will sever me from the lotus-feet of r Gurudeva. If in order to carry out the command of the Vaiava guru I have to be arrogant, to be brutish, to suffer eternal perdition, I am prepared to welcome such eternal damnation and even sign a pact to that effect. I will not listen to the words of other malicious persons in lieu of the command of the gurudeva. I will dissipate with indomitable courage and conviction the currents of thought of all the rest of the world, relying on the strength derived from the lotus feet of r Gurudeva. I confess to this arrogance. By sprinkling a particle of the pollen of the lotus-feet of my Preceptor crores of people like you will be saved. There is no such learning in this world, no such sound reasoning in all the fourteen worlds, in no man-gods, that can weigh more than a solitary particle of the dust of the lotus-feet of my gurudeva. Gurudeva in whom I have implicit trust can never spite me. I am by no means prepared to listen to the words of any one who wants to hurt me or to accept such a malicious person as my perceptor.

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