Philippines Sri GaudiyaDarshan Page 1

Anugatya
Ang paglalarawan ni Srila Bhakti Siddhanta Saraswati Thakur Prabhupada
Tungkol sa kapalaran nang mga taong sumusuway sa ipinag-uutos ni Sri
Guru at ng mgaVaishnavas

Ang sanaysay na ito ay pagsasalin ng artikulong sinulat ni Srila Bhakti Siddhanta
Saraswati Thakur Prabhupada mula sa salitang Bengali na inilathala sa Sri Gaudiya
Darshan, Aklat 2, Ika-anim na sipi, Biyernes, 11 ng Disyembre 1956.

Ang tawag sa mga debotong iniukol ang kanilang panahon sa
paglilingkod sa Panginoon ay mga eternal na taga-paglingkod ni Sri Guru at
ni Sri Krsna. Ang mga debotong itoy eternal na naglilingkod kay Sri Krsna
habang silay nagpapailalim [anugatya] at sumusunod sa kautusan ni Sri
Guru. Kaya kung nais mong maglingkod sa Panginoon subalit ayaw mo namang magpailalim sa
Guru at saVaishnava,


[The Official Digital News-Magazine of the Sri Chaitanya Saraswat Math Philippines Sri Nama Hatta Center]
August 2014
Issue
Anugatya (In Filipino) by His Divine Grace Srila Bhakti Siddhanta Saraswati Thakur
Prabhupada
Please give me your stool! A glimpse From the life of Srila Gaura Kisor Dasa
Babaji Maharaj
The Difference Between the Gaudiya Math and the Sahajiyasby His Divine Grace
Srila Bhakti Raksak Sridhar Deva Goswami Maharaj



itoy hindi matatawag na paglilingkod sa Panginoon; kundi kay Maya. Ang ganitong klaseng tao ay
may sariling konsepto, kaya sa halip na sumunod at magpailalim sa Guru-Vaishnava, ang sariling
konsepto nito ang kanyang sinusunod, bagamat makikita mong gumagawa din sila ng kabutihan,
nag-aayuno, nag na-Nama-sankirttan, nag-dadasal din sa kanilang japa, nagme-meditasyon,
gumagawa din ng ibat-ibang debosyunal na tungkulin, ganunpaman, ang lahat ng ginagawa nilay
hindi parin pagsisilbi sa Panginoon. Kundi, ang nais lamang nilay bigyan ng kasiyahan ang sariling
kalooban. Kaya kapag ang paglilingkod sa Panginoon ay ginamitan ng pandaraya, madalas publiko
ang naloloko. Kaya ang sinomang nagkukunwari na animo ay talagang naglilingkod sa Panginoon
subalit ang motibo palay maging tanyag at makilala ng tao, maging mayaman, at maging sikat sa
mga kababaihan ay hindi kinikilalang paglilingkod sa Panginoon. Dahil ang pinaka-pundasyon ng
paglilingkod sa Panginoon ay nasa anugatya, sa pagpapailalim sa Guru at sa Vaishnava. Ang mga
pagkukunwaring ito na animo talagang naglilingkod sa Panginoon, subalit ayaw namang
magpailalim sa Sri Guru ay tulad sa ginagawa ng isang hayop, na bagamat ang pagkain nilay
maayos na nakalagay na sa kanilang kainan, masgusto pa nila itong ilagay sa lupa. Sa materyal na
kundisyon, hanggat hindi kayo nagpapailalim sa Guru at sa Vaishnava kailanman ay hindi kayo
makakapasok sa larangan ng paglilingkod sa Panginoon, dahil kahit doon sa malayang kalagayan,
lahat nang naglilingkod sa Panginoon sa kanilang espirituwal na katauhan, ay patuloy na
nagpapailalim parin kay Gurudeva. Kaya dahil sa sobrang bilib at tiwala nang mga ganitong klaseng
tao sa kanilang sarili, ayaw nilang magpailalim sa eternal na katauhan ng silungan nang Panginoon
(ang asraya-vigraha), kay Sri Gurudeva, at sa kanyang mga tagasunod, bunga nito, silay nagkakasala.



















Paalala:

Noong idineklara ni Srila Bhakti Sundar Govinda Dev-Goswami Maharaj sa harap nang publiko
na si Srila Bhakti Nirmal Acharya Maharaj na ang magiging kahalili niya, binigyang-diin niya ang
prinsipyo sa pagsunod sa anugatya, anya: Mataas ang pagtingin ko sa kanya, kaya siya ang pinili
ko bilang susunod na Acharya ng Math na ito. Apnarasakale mile misetara anugatya chalben, tara
anugatye thakben, ara take bhala basben[Ang gusto ko, magsama-sama kayong lahat sa ilalim ng
kanyang pamamahala, manatili kayong nasa ilalim ng kanyang pangangalaga, at siya ay inyong
mahalin.]

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PLEASE GIVE ME YOUR STOOL
From the Life of Srila Gaura Kisor das Babaji Maharaj

Girish Babu, the owner of a dharmashalla in Nabadwip, once
came with his wife to see Srila Gaura Kisor das Babaji Maharaj.
Girish Babus wife asked Babaji Maharaj, Please instruct us how
we can construct a small cottage for your bhajan. We feel pained to
see you suffering throughout the rainy season and the hot seasonwith
very little shelter.

Srila Gaura Kisor replied, I have no anxiety residing in my
small hut. I have only one trouble. Many persons come to me and
very deceptively ask again and again, Kpkoro!Kpkoro! Please
give us your mercy! They are not interested in their own genuine
benefit, and as a result of their coming, my bhajan is disturbed. If
both of you could just give me some of your stool at this place where I perform my bhajan, that would be
favorable.Then I would be able to chant Hare Krsna day and night. By depositing your stool, people wont like
to come here. If you cant do this then many people will come and waste my time and thus, this human form of
life.

Girish Babus wife replied, Babaji Maharaj, we should certainly take your instruction to heart, but if we
pass stool and offer it to you where you perform your bhajan, wont that result in unlimited sinful reactions for
us?

Srila Gaura Kisor Das Babaji said, I am not a Vaishnava. Those owners of large temples who wear long
matted hair are actually Vaishnavas. I have not gotten any result in the performanceof my bhajan. Therefore,
the place where I reside is fit to receive your stool. Both of you please offer me your stool, otherwise I have
nothing tosay to either of you.

Girish Babu and his wife agreed and said,Even though you wont stay there, still, if we build a second hut
then your servants can stay in one of them. Following this, Girish Babu and his wife constructed another small
room with the help of a carpenter. Gaura Kisor Das Babaji never entered the room Girish Babu had built,
because for him the smell of false prestige and the desire for women and wealth was more obnoxious than the
smell of ordinarystool. Srila Gaura Kisor Das Babaji resided for six months in the area where persons that lived
at the dharmasala passed stool.






The Difference Between
Gaudiya Math and Sahajiyas

"Our Prabhupada Did Not Allow These Things."
By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj


Srila Saraswati Thakur did not allow his disciples "to study or
discuss [Ujjvala Nilamani, Govinda Lilamrta, Gita Govinda] Rather
he would have been disturbed if he heard that someone is
interfering with the higher lila in those books." Srila Sridhar
Maharaj

A transcription of a talk given by Srila Sridhar Maharaj that
addresses the ruse that if followers of Srila Saraswati Thakur do not translate and comment upon Ujjvala
Nilamani, Gita Govinda, etc. these books will be the exclusive property of prakrta-sahajiyas. To the contrary,
in doing so, one enters their domain.

I am sorry but we are not to enter into the discussion of such higher and subtle position of the lila of
Radha Krishna. That is not to be brought into public. And that is the distinction between Gaudiya Math
and the Sahajiya section. They are trying to imitate all these things but we have no faith in imitation. It
will come in individual case and it will awaken in an irresistible way. When the program of the sadhana
stage is finished, it will come automatically, spontaneously. We are believers in that. Not to know the
form already and then we will reach there; that is not the policy accepted by Guru Maharaj Prabhupada
[Bhakti Siddhanta Saraswati Thakur] pujala raga pathagauravabhange[raga marga, higher rasa, should
always be kept over our head as worshipful; we are to serve the higher plane, not to try and enter there
or to bring it down to this plane; we should always stay one step lower; if we try to look direct, it will
vanish]. Bhakti Vinod Thakur also said, stick to the rulings of the class you are fit for, then you will see
automatically:

yatha yatha gaura-padaravinde
vindeta bhaktim krta-punya-rasih
tatha tathot sarpati hrdya kasmad
radha-padambhoja-sudhambu-rasih

Strictly stick to gaura-lila, Mahaprabhu, and you will find automatically within your heart that radha
rasa sudhanidhi is flowing. Don't attempt to have it direct: ihan mali sece nitya sravana di jala; it will come
automatically, spontaneously; it should not be approached intellectually. That will create a bad prejudice.
Not only that but, such a harmful prejudice, you will have to spend more energy to do away with that
layer of misunderstanding.

So our Prabhupada did not allow these things. Do your duty in your plane what you deserve will come
naturally. That is his instruction, all through, not only temporarily, but throughout, don't be a disbeliever,
very eager to see the final result. Don't do like that. You will get maya instead of yogamaya. He knows it
fully well. She knows it fully well; when you are to be taken in to confidence, taken in to the confidential

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area and that cannot be acquired by any thing other than His sweet will or the flow of Her sweet will. Try
to have the natural thing, not any thing of imitation or any reflection.

Reflection and shadow, these two kinds of misconceptions may appear. Reflection is more dangerous.
In harinam also it has been stated like that, reflection and shadow, both are misguiding. And we are to
cross that. On our way that sort of temptation may come. We must not think that everything will come
within the fist of our intellect: acintyahkhalu ye bhavana tams tarkena yojayet: don't try to take that which
is inconceivable under the jurisdiction of reason. When it will be extended to you, you will be astounded
to find even a peep into that: na tams tarkena yojayet, don't try to drag that into the zone of reason. It is
autocratic in its nature. It may come in one shape to you; it may go in another shape to another. So
expansive and so free in its nature; it is infinite. Rather, the infinite is the base of such pastimes. And
always prepare yourself hanker but don't make it an object of experience.

When Mahaprabhu talked about that higher plane, it was as if he was in a trance. As if in a trance he is
giving description of his wonderful experience of Krishna lila. Several times we have found that sort of
deep lila, the higher lila of Krishna to be related by Mahaprabhu himself. Govardhan lila, jala-keli, when
he jumped unconsciously into the ocean and for a few hours, carried by the waves of the sea, he was
carried to ChakraTirtha from Chakra Dhara. The jala-keli of Krishna [amorous water play] he has
described how it is. And also in Cataka Parvat, his lila when his body was transformed like that of a
pumpkin (kusmanda) then also he described the lila but the nature of that description is not any book-
produced thing. It is such a thing that it cannot be taken into black and white.

So we received caution often: don't try to force, it will come automatically. Go on with the program
that is given by shastra and guru. If you have such possibility of fortune, then it will come to you. It is not
a matter of experience, that it can be given to this one and that one, not to be tackled in such way: yatha
yatha gaura-padaravinde; engage your full attention in gaura-lila and that will come automatically within
you. From indirect way it will come to you. From the higher domain, when it will be pleased, it will come
down for some time to give you experience and you will simply be astonished, "What is this!" And then,
when gone, withdrawn, you will have only to lament. A living thing, try to come to get, to hope. We cannot
make such higher thing the object of our experience. Even an ordinary man's conduct with his intimate
friends is very hard to access, what to speak of the secret lila of the Supreme Lord. How can we dare to
enter! Especially publicly, that is not possible. Externally we can try to give some description of the outer
possibilities but not the actual thing. We won't venture to enter.

Even we are not allowed, by our master, to read the books where they are described: Govinda-
lilamrtam, Stava-Mala, Vilapa-kusumajali, Ujjvala-nilamani, he did not allow to study and discuss. Rather
he would have been very much disturbed if he heard that someone is interfering with the higher lila in
those books. He did not like it. Dusta phala koribe arjan, Bhakti Vinod Thakur is giving warning that we
will get only bad results, if we venture to cross the line, a bad effect will come to you aparadha. From
the lower position, anartha, the steps are shown: sraddha, sadhu-sangha, sravan, kirtan, then anartha-
nivrttih, undesirable things will vanish altogether, then nistha, then ruci, then asakti, then bhava-bhakti,
the sprout of real devotion, then prema-bhakti, and sneha, mana, pranayaraga, anuraga, bhava,
mahabhava. By such steps are we to approach there.

Once Prabhupada remarked, how you will take it I don't know. One gentleman, of course he was
senior, he wanted to discuss these things with Prabhupada and he laid much stress to that. And ultimately
he left the association of Prabhupada and lived a secluded life. But previously he did much service to the


mission. About that gentleman Prabhupada remarked, "Oh! In his true life he is married with Krishna and
he has got a child!" Such a remark Prabhupada made. That he was a man, but taking himself as a gopi, he
wanted to culture about the life of the gopis and the intimate connection of Krishna and the gopi. He
wanted to culture very intensely and Prabhupada remarked in that way: "Oh! He has turned into a lady, a
gopi, and after coming in contact with Krishna, she produced a child!"

Another time the Guru Maharaja of Prabhupada, Gaura Kishore Babaji, he was in a hut near the
Ganges. A disciple of Prabhupada, leaving Prabhupada, imitated Prabhupada's Gurudeva, Gaura Kisor
Babaji. He constructed a tiny hut nearby and imitated his bhajan, harinam, discussion of the works of
Narottam Thakur, all these things and observed strict vairagyam in his physical life. Gaura Kisor Babaji
remarked one day, "Only by entering the labor room if a lady makes a show, imitates some pain of giving
birth to a child, the child won't come by imitation of the sound. Many important previous events must be
there before a child will come. Only imitation won't give birth to a child." That was his remark to that
gentleman.

Suddha-sattva we must come in connection with what is known as suddha-sattva [no tinge of the
mundane]. First visuddha-sattva, nirguna world, suddha-sattva means nirguna. Sattva-guna and visuddha-
sattva, come in connection with nirguna, only then may one try to approach the subtle happenings or
events there. Not to satisfy curiosity: "fools rush in where angels fear to tread." So with this spirit we
must approach the whole thing. At the same time we may not be, by God's grace, a disbeliever: "Give me, I
shall judge the whole thing in detail, then I shall accept what you say." There are many things below, the
charm and reasonableness of which is enough to convince a person to come this side. And the higher
things should be left high above our head. So very cautiously we are to handle all this lila, especially
madhura-lila. Hare Krishna, Hare Krishna.

The other day I was thinking, when I joined the mission, after about a year, Prabhupada arranged for
full one month Kartika-mas to preach in Vrindavan. He asked his disciple Bharati Maharaj, to explain the
seventh canto of Srimad-Bhagavatam, the story of Prahlada, not of Krishna, Radha Krishna, Yashoda, or
anything of Vrindavan. Preach the suddha-bhakti of Prahlada first. People are rife with sahajiyaism, just
try to make them understand, try to enter into the domain of bhakti, what to speak of Krishna lila, that is
far, far above. So in Vrindavan the people rather wondered, "What is this? In Vrindavan they are
explaining Bhagwat leaving tenth canto, only seventh canto, Prahlad-lila, the lower portion of bhakti!"
That was wonderful, strange.

Again I found, later on, when Prabhupada himself gave lecture between Radha-kunda and Syama-
kunda. There is a boundary line where Prabhupada used to explain, for a few days Upadesamrta of Rupa
Goswami. That was read by him and explained. Not about Radharani, not about Krishna, that
Upadesamrta, the basis, his attention was always towards the basis; the fruit will come of itself. Pour
water into the root! Poor water into the root fruit will come of itself. He himself explained sitting in the
middle of both Radha-kunda and Syama-kunda, and he explained not Bhagavatam but Upadesamrtam.
Upadesamrta you know, the substance of Mahaprabhu in the language of Rupa Goswami. What is that?
Vaco vegam manasah krodha-vegam jihva-vegam udaropastha-vegam; all these things; krsneti yasya giri
tam manasa driyeta diksasti cet pranatibhis ca bhajantam isam, susrusaya all these, and last:

Krsnasyoccaih pranaya-vasatih preyasibhyo 'pi radha
kundam casya munibhir abhitas tadrg eva vyadhayi
yat presthair apy alam asulabham kim punar bhakti-bhajam
tat premedam sakrd api sarah snatur aviskaroti


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This is the last sloka in Upadesamrta and that was explained by Prabhupada, not even anything of
Govinda-lilamrta or Visvanath Chakravartti Thakur's Sri Krsna-bhavanamrta; these things were left. So
our training is in that line. Pujala raga patha gaurava bhange: it is always on our head, the prospect, our
life's future, life after life it cannot be finished, we shall rather foster the hope, the pure hope, that maybe
we will be taken in one day, in that camp with this idea. Hare Krishna, Hare Krishna, Gaura Haribol,
Nitai Chaitanya

Audience: Sometimes in Chaitanya-charitamrta Krishna das Kaviraj Goswami is making reference to,
Govinda-lilamrta, Ujjvala-nilamani, and other confidential, selected works. How are we to take that?

Srila Sridhar Maharaj: Three chapters, generally, we were not allowed to enter into of Chaitanya-
charitamrta, Adi-lila Chapter 4, Ramananda Samvada, Madhya-lila Chapter 8, to a certain extent, where
the lila portion of Radha Govinda is mentioned and Antya-lila Chapter 18, jala-keli; we had no entrance
into that lila. Of course when parayan is going on, we may read, we go on reading, for making parayan,
but not to enter into the details of discussion about that thing.

Audience: What do you mean by parayan?

Srila Sridhar Maharaj: Parayan means from the beginning, to chant the whole book, finish the whole
book; that is parayana.

We went on reading without giving any particular attention to the lila of the highest order of Radha
Krishna; that was barred. Don't try to come into details there. That will come automatically at the right
time. Don't make it a public discussion. Don't take it into the public eye. So much so that once in
Vrindavan, a childhood friend of Prabhupada, an attorney, came to see him, so Prabhupada wanted to
give a return visit to his boyhood friend. He was told that he is upstairs and he went there and saw that
Prana Gopal Goswami is explaining Bhagavatam, rasa-lila adhyay. Prabhupada just bowed down his head
and left immediately. Then his friend came, leaving that rasa-lila adhyay there going on, the explanation,
the friend also came down, "The rasa-lila explanation is going on and you did not take your seat? You just
bowed down your head. What is the matter?" And Prabhupada said, "Our guru's order is such that if we
attend rasa-lila explanation we will commit offense (aparadha) so I can't stand there even for a second. I
have to leave. It is my guru's order." So for us such a strict behavior he has shown, and we also do that,
especially myself.

In so many other places, the jhulan-lila, the rasa-lila, they show by dolls I never do that. Due to my
understanding of my gurudeva's will or his words, I don't make any show of jhulana, or rasa-lila, or
anything of that type. I find in my heart that this was not desirable by Prabhupada. But in so many maths
[temples] I see at present, I hear also, that they are doing that. But I strictly abstain from that sort of
showing, jhulana-lila, rasa-lila I consider that is too high for us. I must be true to my hearing of the
words of my gurudeva, if I want realization and not position or some sort of popularity, to attract people
by such show. Or to make money, or a "favorable field for preaching," they may do like that, but I don't do.
I don't want popularity or any position of a higher Acharya. I am a student still I consider myself to be a
student, a faithful student to what I have heard from my gurudeva. I try my best to stick there, to keep my
position there as I have heard from him. I don't want to mutilate that in any way to suit my purpose. I try
not to do that. Of course for "big propaganda" they may adopt different ways as they think, they are now
free, but I am not a member to do so, to go on in such way.



When Prabhupada offered me to go to the west and I told simply that I don't consider myself fit to go
because I won't be able to show success there. Two defects I showed; unable to catch their intonation and
not inclined to mix. Then some of the sannyasins showed much reverence to me, "What is this? What so
many persons are eager to take; you lose this chance? You neglect to take advantage of such a position.
That you will be a world preacher; you have no hankering for that?" I told, "Yes Maharaja, I have no
hankering for such position. My only humble ambition is that I may be reckoned as a sincere devotee of
Mahaprabhu, Sri Chaitanyadev. No other ambition I have in my mind to become a world preacher and so
on. So in my nature I am such and such. I want truth and I hope, I crave for the mercy of the Vaishnavas
and you all, that I may not have any ambition but to be the humblest, most humble servant of the Lord
and that I may not be misguided.

I may engage myself in the lower form of service: tad dasa dasa dasanam dasatvam dehi me prabho:
my faith may be so firm, may be of such quality that the least offer of his divine service may satisfy me. I
should not be ambitious to run high, to get the chance there in the higher officer class. With my lowest
connection with divinity I may go on satisfied with my ideal. Gaura Haribol: padadhuli, Mahaprabhu says,
"Just consider me as dust at the feet of you Krishna."

ayi nanda-tanuja kinkaram patitam mam visame bhavambudhau
krpaya tava pada-pankaja-sthita-dhuli-sadrsam vicintaya

Consider me to be a particle of the dust of your feet. That should be our guidance. Even that is too much.
Our faith should come to such a grade in quality that we may be satisfied becoming a particle of dust at
his feet. Then by his sweet will anything may happen, but our humble aim should be to have the least
connection with divinity real not a concoction, not a concocted Krishna.

Pujala raga patha gaurava bhange very sweet The raga patha is overhead. We are servants of the
raga patha. We are in vidhi-marga, under shastric rule. We must live and move under shastric rule and
always keep the raga patha on our head.

Once Prabhupada, while in Radha-kunda, one panda in his talk made a side remark that we are
Brahmins in Braja and we can bless Das Goswami. Prabhupada was perturbed by such haughty remark.
"Das Goswami is the highest acharya in our Gaudiya camp and that fellow says that he is able to bless Das
Goswami and I am to hear that!" He wouldn't take food. And he remarked. "If I was an ordinary babaji, I
wouldn't care, I would leave the place. But I am running with a motorcar here, as an acharya. I have got
the responsibility, moving here in the pose of an acharya that I shall protect the sampradaya. I shall brush
the dust, the undesirability from the sampradaya. In a motorcar I am running around Vrindavan, how can
I tolerate such a remark against my guru? He left food, "No I won't take food, I can't take anything,
until the situation is rectified."

Prabhupada began fasting; we were all fasting. Then one influential person, when he heard the news,
came and briefed that Brahmin who begged pardon, "Excuse me. I am an ordinary man, a fallen fellow I
do not know the greatness of Das Goswami. He came in the caste of a sudra family and I am in a Brahmin
family; with general information I made such remark. But now I find that I committed mistake, please
forgive me." Then of course it was minimized and Prabhupada took food and we all took food. Pujala raga
patha gaura vabhangegaurava bhange: always his posing was like that of a protector, not only
protectora servant protector of the sampradaya. He himself remarked, Bhakti Vinod Thakur has taken
a pose that, "I am a jhadudar," which means who clears away the dirt, a sweeper. Bhakti Vinod Thakur
told that I am the sweeper in the Nama Hatta of Nityananda Prabhu and Prabhupada told that "I am one
of the straws in the broom in the hands of Bhakti Vinod Thakur. Bhakti Vinod Thakur is the sweeper, with

Philippines Sri GaudiyaDarshan Page 9

a broom in his hand, and I am one of the straws in his broom." And if this remark is sincere, and not
imitation or any false assumption, but his sincere liking is for that, then this is the unit of measurement
with which we must construct our body and then we shall venture to hope to enter into Vaikuntha, in
Goloka, the camp of the Brajabasis.

So trnad api sunicena is not figurative or ornamental but real, substantial. If we think like that, in what
level should I come, should we take ourselves to be qualified to enter into the domain of the Lord? In
Goloka there is not the least ambition, only cent percent dedicated agents. Meanest of the mean: with this
idea, this is the qualification to enter into that domain. What is required of us: trnad api sunicena taror api
sahisnuna. Because in cent percent humility there cannot be any trace of enjoying spirit. No aggression is
possible. The meanest of the mean, that is, they eliminate fully the aggressive nature. Aggressive nature
cannot be present there. An enjoyer must be an aggressor. Aggression is a property of this world of
exploitation. Dedication of this quality is necessary for entrance into that domain. This is reality,
otherwise all concoction, all imagination. If this is imagination, then that is also imagination. If this is
concrete reality, then to them Goloka is reality. In that plane they will come in contact with Goloka. In
such a subtle and fundamental plane they will come in contact with that thing, really. Otherwise this is all
a fool's paradise: to live in a fool's paradise. If we have faith in this, then that is real to us. Otherwise we
will be given the ambition to live in a fool's paradise.

Jaya Chaitanya-Dayal, Nitai-Chaitanya, Gaura Haribol!

I think I did something to give vent to the feeling of my gurudeva today: his position, to make clear his
position. I did something today Gaura Haribol!

Pujala raga patha gaurava bhange this is enough! Tad dasa dasa dasa namdasat vamdehi me prabho,
this is not a figurative thing. It is not mere poetry. Mahaprabhu says:

naham vipro na ca nara-patir napi vaisyo na sudro
naham varni na ca grha-patir no vanastho yatir va
kintu prodyan-nikhila-paramananda-purnamrtabdher
gopi-bhartuh pada-kamalayor dasa-dasanudasah

This is not an ornamental thing only; it is reality. It is reality! We must become ostentatiously mean,
really, to become eligible for the higher service. Such selflessness, such abnegation is necessary for a unit
of the lowest order to enter into that domain. Such self-abnegation is necessary. Then we can come into
that plane. That is an undercurrent plane and if we really want to contact with that we shall have to be
finest of the fine, no demand; through negativity, we will be transformed. Then we can have a touch of
that plane. The least exploiting tendency or a speck of ambitious life won't take us there. It is another
thing pratistha. Pratistha means self-establishment: hard, stability, to be stable, to be immortal, to be
invincible. Not self-giving but self-establishing tendency pratistha. I must stay; I must live. On the
contrary, if necessary, I must die for the interest of Krishna: marobi rakhobi jo iccha tohara, a suicidal
soldier, for the cause of the country, if necessary, I must die. I must efface myself. I must be effaced if it is
necessary, my very existence may be effaced, if it is necessary for the satisfaction of Krishna. Hare
Krishna, Gaura Haribol, Gaura Haribol! Nitai-Chaitanya. My very existence may be effaced if it is
necessary. Such temperament, such selflessness of such degree is necessary. Find out that plane, such
subtleness. Gaura Haribol, Gaura Haribol, Gaura Haribol, Gaura Haribol! Nitai Chaitanya Dayal.
Mahaprabhu, Krishna, Krishna.



Let us be blessed by Prabhupada, Saraswati Thakur, Gaura Haribol, Jaya Chaitanya!

Audience:Srila Bhakti Raksak Sridhar Dev Goswami Maharaj ki jaya!

Audience: Jaya!

Srila Sridhar Maharaj: Gaura Haribol! Gaura Haribol! Gaura Haribol! Gandhi told one gentleman who
was yelling, "Gandhi ki jaya! Mahatma Gandhi ki jaya!" "Here they are giving, singing glory to a particular
form, but if I go away from that position? Then they will chant, "Down with Gandhi! Down with Gandhi!"
So he says, it does not concern me. Gaura Haribol! Gaura Haribol! So the "jaya!" goes to somewhere else.
All Glory to Guru and Gauranga! All Glory to Guru and Gauranga! Bhaktivedanta Swami Maharaj ki jaya!
Seva Vrnda ki jaya! Gaura Haribol! Gaura Haribol!

You are helping me to take out from my inner heart so many beautiful and valuable things. It is
through your heart that these old memories are becoming again fresh to me. I am forced to take out those
things from the inner nature of my previous life: the wealth that I got from my Gurudeva. Again I got the
chance of seeing that treasury; given the opportunity by this recapitulation, what I heard from the divine
feet of my master. Gaura Haribol! Gaura Haribol! Gaura Haribol!
Are you dissatisfied?

Audience: No! No! We are completely satisfied!

Srila Sridhar Maharaj: Such a valuable thing and this is what is our education, what I got from the divine
feet of Srila Saraswati Thakur. I just sincerely put it to you all. It is such. Gaurasundar. Gaura Haribol!
Gaura Haribol! Pujala raga patha gaurava bhange. He told, we must not go and live in Radha-kunda. One
day, near Lalita-kunda, the Svananda Sukhada Kuja is there, the first story of a building was being
constructed and our Guru Maharaj told a second story is necessary "but I won't be able to live there." I
told, "If you don't live on the second story then who will live there? What is the necessity of further
construction?" He replied, "No, you don't know, better persons will live there: Bhakti Vinod Thakur,
Gaura Kisor Babaji Maharaj, they will live there. And we will live on the ground floor and serve them."

Again, another time he told, "I shall live in Govardhan. Radha-kunda is the highest place, the place of
our guru maharaja, our gurudeva. They will live here in closer connection with lila and we are not fit to
live there. We shall live in Govardhan, a little far away, because we shall have to come and serve our
gurudeva, so we must live nearby but we must not live in closer connection with them. We are not fit."
Pujala raga patha gaurava bhange. The whole tenor of his life was such: pujala raga patha gaurava
bhange. That is high, high; from below we are to honor that. To establish in the whole world this sort of
posing: that that is too high.

One day in Allahabad, perhaps that very year Swami Maharaj was initiated. In Malakha, in a park our
Guru Maharaja issued a challenge, "I issue a challenge." As wrestlers challenge anyone to wrestle, in a
meadow, two fighters face-off; just as the one who became Mohammedan from Christian Mohammed
Ali challenged the world. "I am ready to fight with any person to show that the highest position is
occupied by my Gurudeva, Bhakti Vinod Thakur, Gaura Kisor Babaji, Mahaprabhu. Let anyone come to
fight with me to decideI'm ready!" That he told, "I am ready to challenge anybody and everybody. Let
them come and fight with me. I want to establish my gurudeva on the throne, in the highest place. Gaura
Haribol! Gaura Haribol! Pujala raga patha gaurava bhange. Nitai Chaitanya

Philippines Sri GaudiyaDarshan Page 11












Sri Chaitanya Saraswat Math
Kolerganj, P.O. Nabadwip, Dist. Nadia,
West Bengal, India 741302



His Divine Grace
Srila Bhakti Nirmal Acharya Maharaj
Sevaite-President and Present Acharya of
Sri Chaitanya Saraswat Math










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