harikatha
harikatha
From: harikatha@harikatha.comTo:Sent: Wednesday, July 13, 2011 1:12 AMSubject: Entering Nitya-lila
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nitya-lila pravista om visnupadaSri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
Inspired by and under the guidance of
nitya-lila pravista om visnupadaSri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Entering Nitya-lilaThe Concluding Transcendental Pastimes of
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
The Real Significance of the Pastime of Illness
Manifested by the Maha-bhagavataby the disciples of Srila Bhaktisiddhanta Sarasvati Thakura PrabhupadaSometimes, people wonder: Do any symptoms of disease ever manifest in the bodies of the maha-bhagavatas or not? If so, is their pastime of illness the same as the illness of ordinary living entities? Sadhus and mahatmas are sometimes seen to be afflicted by bodily ailments, but do they experience misery resulting from attachment to a material body, as ordinary living entities do?
The Maha-bhagavata’s Every Act is TranscendentalThe maha-bhagavata is not an ordinary living being, bound to suffer the results of his previous actions (karma). His wanderings and residence in this world are solely for the welfare of the world – that is, for the welfare of all living beings. The illness enacted by the maha-bhagavata should never be equated with suffering born of the threefold worldly miseries.While manifesting the perfect ideal of vipralambhamaya-bhajana, or bhajana suffused with deep feelings of separation, the maha-bhagavata actually deceives those who are extremely antagonistic to Bhagavan and those who are offenders. But simultaneously, he confers the opportunity to serve upon those who are sevonmukha (inclined to render service). And he demonstrates throughout his life the perfect ideal of following the instruction “serve Sri Hari with intense endeavour and enthusiasm, even amidst worldly tribulations.”
The Real Disciple and the ImposterSrila Madhavendra Puripada – the very root of the wish-fulfilling tree of prema (prema-kalpataru) an eternally perfected (nitya-siddha) associate of Bhagavan and the crest jewel of the clan of maha-bhagavatas – enacted a pastime of illness. During this lila, the seva-vrtti, or service attitude, of his disciple Sri Isvara Puripada manifested fully.On the other hand, another disciple of Srila Madhavendra Puripada, named Ramacandra Puri, was the epitome of offending the lotus feet of sri guru and Bhagavan. During Srila Madhavendra Puri’s pastime of illness, the tendency exactly opposite to service stirred within the heart of Ramacandra Puri. When he would hear his gurudeva’s cries of lamentation in separation from Krsna, he would think, “Why is Gurudeva weeping if he has fully realized brahma (absolute spirit)? It seems that he is crying due to being afflicted by illness. Or, like an ordinary living being, that he is attached to his body.”This is narrated in Sri Caitanya-caritamrta (Antya-lila 8.21):tumi—purna-brahmananda, karaha smarana
brahmavit hana kene karaha rodana?[Sri Ramacandra Puri said:] You should remember that you are completely one with transcendental ecstasy (brahmananda). Why is it that you are weeping despite being brahma-vit, one who knows the Absolute Truth?Ramacandra Puri even thought that Sriman Mahaprabhu, who is Svayam Bhagavan Himself, was an ordinary living being addicted to gratifying his tongue, but such material conceptions could never enter the mind of Srila Isvara Puripada. This establishes the excellence (vaisistya) of Srila Isvara Puripada, the real disciple of Srila Madhavendra Puripada, over Ramacandra Puri, a hypocrite and a disciple in name only.isvara-puri gosani kare sri-pada sevana
sva-haste karena mala-mutradi marjana
nirantara krsna-nama karaya smarana
krsna-nama krsna-lila sunaya anuksana
tusta hana puri tanre kaila alingana
vara dila krsne tomara ha-uka prema-dhana
sei haite isvara-puri premera sagara
ramacandra-puri haila sarva-nindakara
mahad-anugraha-nigrahera ‘saksi’ dui-jane
ei dui-dvare sikhaila jaga-jane (Antya-lila 8.28-32)Sri Caitanya-caritamrtaSri Isvara Puripada served Srila Madhavendra Puripada in many ways, including cleaning up his stool and urine with his own hand. Sri Isvara Puri was immersed in remembering Krsna’s name, and he would constantly speak out loud the names and pastimes of Sri Krsna that Srila Madhavendra Puri cherished the most. Pleased with Sri Isvara Puri for how he performed these various services, Srila Madhavendra Puripada embraced him and gave him a benediction: “May you receive the wealth of sri-krsna-prema.” From that time on, Sri Isvara Puri became a blissful ocean of prema for Sri Krsna. On the other hand, Ramacandra Puri became exceedingly bent on fault-finding. Sri Isvara Puri received Srila Madhavendra Puripada’s abundant blessings, while Ramacandra Puri was the recipient of his stern admon ition. Therefore, these two personalities, Sri Isvara Puri and Ramacandra Puri, illustrate an exalted personality’s object of blessings and discipline, respectively. By these two examples, Srila Madhavendra Puripada instructed all living entities throughout the world.Because Srila Isvara Puripada attentively followed the instructions and teachings of his sri-gurupada-padma, he came to understand that the sickness pastime enacted by a maha-bhagavata is not like the illness of conditioned souls, who are forced to endure the reactions of their previous activities. Nor is his illness pastime a severance from bhagavat-seva (service to Bhagavan) as a result of being bound in a corporeal form. The maha-bhagavata, who is fully engaged in bhagavad-anusilana (perpetually endeavouring to serve Bhagavan out of love for Him) considers himself to be fully bereft of service. Indeed, he laments, “I am completely unable to serve Sri Bhagavan.”
When The Vaisnavas Appear to be Miserable, They are in Fact Experiencing the Highest BlissSri Caitanya-caritamrta (Antya-lila 8.19) quotes Srila Madhavendra Puri, who, weeping, would say, “mathura na painu boli’ karena krandana – I could not obtain Mathura-mandala!” His acute and intense eagerness was to satisfy Sri Krsna’s desires to the fullest extent. This indeed is the pinnacle of bhajana, or a true mood of separation from Krsna (vipralambha). Therefore, Sri Vrndavana dasa Thakura, the Vyasa of sri caitanya-lila, has said:yata dekha vaisnavera vyavahara-duhkha
niscaya janiha sei parananda sukha
visaya-madandha saba kicchui na jane
vidya kula, dhana-made vaisnava na cineSri Caitanya-bhagavata (Madhya-khanda 9.240–241)You should know for certain that whatever material misery a Vaisnava is seen to experience, is for him an experience of the highest bliss. Ignorant men, blinded by sense enjoyment, do not understand the slightest thing about these transcendental matters. Because they are intoxicated by pride in their knowledge, family lineage and wealth, they cannot identify a Vaisnava.Those who are absorbed in accumulating empirical knowledge consider Sriman Mahaprabhu’s enacting the pastime of having a fever, Srila Sanatana Gosvami Prabhu’s enacting the pastime of being covered with sores, and Srila Krsnadasa Kaviraja Gosvami Prabhu’s enacting distress due to old age, to be the same as the destined suffering (prarabdha-bhoga) of living entities bound by their karmic reactions. Those who think like this are extremely unfortunate and they are deceived, kicked by imperfect knowledge, which is based on sense perception.
The Extraordinary Compassion of the Maha-purusaThe maha-purusa enacts such pastimes only to help the living entities realize the temporary nature of their life of suffering and grief and to consequently become intensely enthused and engaged in rendering profuse service to Sri Bhagavan.If the personal associates of Bhagavan did not display an intense effort to perform service to Sri Hari by enacting pastimes such as appearing in a lowly family or undergoing various calamities, afflictions, dangers, sickness or lamentation, then the conditioned souls, fallen and arrested in the material prison-house of three-fold-miseries, would never be inspired to begin to turn their faces toward their own auspiciousness.In the Srimad-Bhagavatam, in Sri Krsna’s conversation with Sri Uddhava known as Uddhava-gita (11.28.25), Sri Bhagavan says:samahitaih kah karanair gunatmabhir
guno bhaven mat-suvivikta-dhamnah
viksipyamanair uta kim nu dusanam
ghanair upetair vigatai raveh kimFor one to whom My personal identity as the Supreme Lord has been completely revealed, what virtue or fault is there if such a liberated person’s senses are either fully focused or entirely distracted? Indeed, of what importance is it to the sun if there are clouds in the sky or not? In the same manner, even when, according to external vision, all the senses of the liberated maha-bhagavata are perceived to be agitated and distraught, still, he is not overwhelmed by them. Nor do they cause him the slightest disturbance.When an ignorant person cannot see the sun because of the clouds in the sky, he considers the sun to be covered, but in reality this is not so. His vision of the sun has simply been blocked, for the sun, self-luminous and forever pure, is never affected by clouds. Similarly, the senses of a liberated personality are never distracted, but because our own senses are agitated, we perceive the liberated personality, who is incessantly engaged in hari-seva, to be afflicted with disease and lamentation and to be full of disturbance.
Bestowing a Unique Opportunity to ServeOn the other hand, one who knows that the maha-bhagavata is not really affected by any kind of suffering, illness or lamentation, may out of weak-mindedness come to the conclusion that there is no reason to serve him. “Why should I serve those who are not actually suffering? Instead I shall attend to those who are really in distress.” If we are impelled by this type of thinking, we will become another Ramacandra Puri.Srila Isvara Puripada knew that his srila gurudeva was detached and unaffected by illness and lamentation, and that actually, he was absorbed in vipralambha-bhajana. Still, with his own hands, Srila Isvara Puripada cleaned the excrement of Srila Madhavendra Puri. By doing so he instructed the people in general that srila gurudeva enacts the pastime of sickness to give his disciples the opportunity to serve him in that condition. If the disciple fails to avail himself of such an opportunity, he will miss the chance to perform service to the maha-bhagavata, who is, in reality, always self-sufficient.For the welfare of the living beings attached to their bodies, the deity form of the Lord (sri-arca-avatara) appears as if dependent, although He is fully self-satisfied. He appears as if ignorant, although He is fully omniscient; He appears to be powerless, although he is replete with all power; He appears to need protection, although He is the supreme protector; and He displays the form of subordination to His devotees, although He is the Master of all masters.Unless the Lord takes such a position, the living beings who are immersed in bodily consciousness would have no opportunity to render personal service to Him.Although the niskincana maha-bhagavatas are completely free from the mentality of expecting anything from this world, and although they are completely liberated from bondage, which is born of all the effects of the three modes of material nature, they nevertheless appear to be like one in a diseased condition, who has expectations of others and dependence on them. Their purpose is purely to bestow an opportunity to render service upon those living beings who are sevonmukha – possessed of an inclination to serve. This alone demonstrates their extraordinary compassion upon the inhabitants of this world. Because of the maha-bhagavata’s acts of compassion, the conditioned souls in this world are saved from the fruitless toil of serving distressed persons who are simply full of anarthas. Rather, by availing themselves of the opportunity to serve a maha-bhagavata, they become completely freed from the mentality of either considering whether to desire the fruits of their action or to renounce them. It is solely with this purpose in mind that the maha-bhagavata bestows such opportunity upon the conditioned souls. It is only by serving, satisfying and fulfilling the needs of the maha-bhagavata that the living entities obtain their highest auspiciousness.
Srila Rupa Gosvami Prabhu writes in Sri Upadesamrta, verse 5:krsneti yasya giri tam manasadriyeta
diksasti cet pranatibhis ca bhajantam isam
susrusaya bhajana-vijnam ananyam anya-
nindadi-sunya-hrdam ipsita-sanga-labdhyaThis verse means that if someone’s lips have chanted Krsna’s name just once, the madhyama-adhikari will offer him respect within the mind. If someone has received diksa and is engaged in devotional service (hari-bhajana), then the madhyama-adhikari will show him respect by offering obeisances and so forth. And upon meeting the uttama-adhikari – who neither sees nor knows anything apart from Krsna, who is free from all critical tendencies and who is adept in bhajana – the madhyama-adhikari will honour him by rendering service to him in all ways, for he knows that among those who are like minded and affectionately disposed toward him (sajatiya-asraya-snigdha), there is no association more exalted than such a maha-bhagavata.
The Form of the Maha-bhagavata is Devoid of Any FlawIf, however, one dishonours a maha-bhagavata devotee of Bhagavan by seeing with mundane vision any fault in his nature or body, then one will be deprived of service to such an exalted Vaisnava. Therefore, in Upadesamrta, verse 6, Srila Rupa Gosvami Prabhu states:drstaih svabhava-janitair vapusas ca dosair
na prakrtatvam iha bhakta janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagacchati nira-dharmaihDevotees who are constantly absorbed in hari-seva while being situated in this material world should not be viewed with mundane vision. In other words one should not consider them to be ordinary conditioned souls. The imperfections visible in their natures, such as birth in a low caste, harshness and lethargy, and the imperfections visible in their bodies, such as ugly features, disease and deformities, are precisely like the appearance of bubbles, foam and mud in the Ganges. Despite such apparent pollution in the water of the Ganges, she does not loose her nature of liquefied transcendence. Similarly the apparent imperfections seen in the nature and bodies of the self-realized Vaisnavas, who always exist on the transcendental plane should not be seen from a materialistic point of view.All the endeavours of the maha-bhagavata, or liberated personality, are meant for the service of Krsna. He is not impelled to act by either an enjoying mentality or a mood of renunciation. If a doubt arises in a person who hears Sri Caitanya-caritamrta’s account of Srila Madhavendra Puri’s passing stool and urine, because he is bewildered by such activities of the maha-bhagavata, the answer is given by Bhagavan Sri Krsna in Sri Uddhava-gita (Srimad-Bhagavatam 11.28.30–31):karoti karma kriyate ca jantuh
kenapy asau codita a-nipatat
na tatra vidvan prakrtau sthito ‘pi
nivrtta-trsnah sva-sukhanubhutya
tisthantam asinam uta vrajantam
sayanam uksantam adantam annam
svabhavam anyat kim apihamanam
atmanam atma-stha-matir na vedaInspired by their previous impressions, all living beings perform activities (karma) until the very moment of their death, and they are affected by the results of that karma. A learned person, however, although situated within the body, clearly knows the difference between bondage and liberation and is completely free from all worldly desires because of his realizing the bliss of serving Bhagavan in a favourable mood. His actions never result in his receiving a material destination. Those whose consciousness is always absorbed in service to Bhagavan – whether they are standing or sitting, moving or resting, eating grains or excreting, or whether they are performing any other activity that is natural for the body – are never attached to their bodies.
Translated by the Rays of The Harmonist team
from Sri Sri Bhagavat Patrika Year-7, Issues 11–12
Originally published in Bengali in the weekly Gaudiya,
Year-12, No. 45
Om visnupada astottara-sata Sri Srimad
Bhaktivedanta Narayana Gosvami Maharaja
entered Sri Sri Radha Ramana Bihariji’s
naisa-lila (night pastimes)Based on a report by Sripad Bhaktivedanta Siddhanti Maharaja and Sriman Sanjaya dasa Brahmacari (who were in the personal service of Srila Gurudeva from September 2010 until his divine disappearance)
On Wednesday, 29 December 2010, shortly before dawn on the auspicious krsna-navami-tithi of the pausa- (narayana-) masa – the appearance day of om visnupada astottara-sata Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja – at 3 a.m., in the Sri Jayasri-Damodara Gaudiya Matha, which is located at Sri Cakra-tirtha, the sacred appearance place of Sri Jagannatha-Baladeva-Subhadra in Ksetra-mandala Sri Jagannatha Puri, he who was an intimate associate of nitya-lila pravista astottara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, who in turn was the intimate and dear associate of jagad-guru om visnupada Sri Srimad Bhaktisiddhanta Sarasvati Thakura Prabhupada, the protector of the Sri Gaudiya sampradaya; he who was best among the one-pointed followers of Srila Rupa Gosvamipada, who fulfilled the innermost desire of kali-yuga pavana avat ari Sri Caitanya Mahaprabhu, the saviour of the most fallen in this age of Kali; he who was the crown jewel of the clan of rasika Vaisnavas in present times; he who was acclaimed Yuga-acarya; and he who was the president-acarya of the Sri Gaudiya Vedanta Samiti Trust: om visnupada paramahamsa svami astottara-sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja by his own sweet desire entered Sri Sri Radha-Ramana-Bihariji’s naisa-lila (night pastimes), in the Lord’s own eternal abode, thus submerging those servants who had taken shelter at his lotus feet in an ocean of intense separation from him.
Indications of Departure
Return from NepalIn August 2009, Srila Gurudeva went to Nepal to preach the message of Sri Caitanya Mahaprabhu, as well as to visit the city of Janakapuri to have darsana of Sri Sita Devi’s birthplace. Upon his return to Mathura, in his arrival address at the Sri Kesavaji Gaudiya Matha, he described that cherished journey: “For a long time, I had desired to visit the birthplace of Sri Sita Devi, the sakti of Lord Rama, and by her mercy that desire has been fulfilled in the final part of my life. Therefore, I think that with this pilgrimage, I have completed my darsanas of all the holy places of the world.”
BadgerIn June 2010, Srila Gurudeva presided at Badger’s annual Summer Hari-katha Festival, delivering a series of heart-rending classes portraying the anguish that Krsna felt in separation from the vrajavasis after He left them to go to Mathura, and the torment they felt being separated from Him. At the end of what was to be his final class there, he announced, “This is my last journey to America.” Then, to the great dismay of the over eight hundred devotees gathered, Srila Gurudeva left the festival a day before its scheduled conclusion.Thus in various ways, Srila Gurudeva began to reveal some of what his supremely worshipful gurupada-padma, Sri Caitanya Mahaprabhu, and Sri Sri Radha-Ramana Bihariji were indicating to him – that he had fully accomplished his assigned service of disseminating Sriman Mahaprabhu’s teachings (gaura-vani) in this world and was soon to enter nitya-lila and present himself to Sri Sri Radha-Ramana-Bihari for service to Them in Their eternal abode.
Enacting the pastime of illnessIn accordance with the unfolding of a divine plan, Srila Gurudeva enacted his human-like pastime of illness from the beginning of 2010. In a prelude to the more serious illness that would occur later in the year, on two occasions at the time of Sri Navadvipa-dhama parikrama, Srila Gurudeva did not come to preside over the evening assembly. Great disappointment filled the hearts of the attending devotees, who yearned to hear transcendental katha from his lotus mouth.Even though he was noticeably weak during his American and European tour, after he had returned to India and celebrated guru-purnima, Srila Gurudeva still planned to fly to Dubai and Russia to participate in hari-katha festivals there. Some devotees expressed concern about this. He had just returned from a world tour and had had little time to rest. Further, he had just given darsana to thousands of devotees at three guru-purnima festivals in India. For these reasons, the devotees felt he should not travel again so soon. But Srila Gurudeva could not be dissuaded from going and remained fixed in his determination to fulfil his promise to the devotees in Russia, who for years had been eagerly yearning for his darsana, being unable to come to India due to their financial constraints. Upon his return to Ind ia, however, after the successful completion of those festivals, he went directly from the airport to the hospital.
Janmastami – his last lecture in DelhiOn the request of his doctors, Srila Gurudeva stayed in Delhi to regain his health. Therefore, for the first time in fifty-six years, he was not in Mathura or Vrndavana for the celebrations of Jhulana-yatra; his annual three-day conference honouring Srila Rupa Gosvami on his disappearance day; Sri Baladeva Purnima; Sri Krsna Janmastami; and Sri Nandotsava. Words cannot describe how he lamented not being able to be there. The transcendental moods he expressed in his last lecture, given on Sri Janmastami at Sri Ramana-Bihari Gaudiya Matha, Delhi, have already been published along with the complete discourse in the Hindi magazine Sri Sri Bhagavata Patrika (year 7, number 7).
Arrival in Mathura and GovardhanaSrila Gurudeva completed his medical treatment just after Sri Nandotsava and immediately travelled to Mathura. After staying there for two days, he proceeded to Govardhana.A devotee in Mathura told Srila Gurudeva that in his absence, the Janmastami festival seemed devoid of life. He requested Srila Gurudeva to be present in Mathura every Janmastami, just like he used to be. At this, Srila Gurudeva became very grave. “A new era is about to begin,” he responded. “Everything will be different from now on.” With these words, Srila Gurudeva fell silent.
Further manifestations of illnessAfter a short stay in Govardhana, Srila Gurudeva again exhibited manifestations of sickness. He expressed a deep desire to stay in Vraja and to be able to celebrate Sri Radhastami in Mathura, but because Govardhana lacks adequate medical facilities, he had to return to Delhi.As Gurudeva enacted his pastime of illness again and again, the heartbreak his disciples and followers experienced can only be known to them. Everyone simply desired Srila Gurudeva’s speedy recovery, by one means or another. Srila Gurudeva was scheduled to fly to Malaysia on September 19, but on the advice of his doctors, his journey was cancelled. His servants hastily consulted prominent doctors from India and abroad and began to arrange the best possible treatment in Delhi.
Continuous nama-sankirtana, parikramas, worship and offerings, and fire sacrifice for the recovery of Srila Gurudeva’s healthWhile Srila Gurudeva stayed in the Sri Ramana Bihari Gaudiya Matha and received treatment, local devotees and devotees arriving from all corners of the world would perform nama-sankirtana outside his bhajana-kutira, for hours every day. Srila Gurudeva would relish their kirtana from inside his quarters. People neglected their jobs, businesses and household affairs with just two things in mind – their concern for Srila Gurudeva’s health and how to receive his darsana. Sometimes Srila Gurudeva’s servants would help him walk to the door of his bhajana-kutira, his arms resting on their shoulders as they walked on either side of him. Upon seeing Srila Gurudeva, the devotees would perform nama-sankirtana loudly and would feel such intense emotion that often they could not help but wee p. At other times, Srila Gurudeva would come out to sit on his balcony and give his darsana and blessings to the devotees below.To pray for his good health, many devotees performed regular parikrama, abhisekha with pancamrta and worship of Sri Giriraja. Besides this, Nrsimha yajnas, Sudarsana yajnas etc., were organized in India and abroad on a daily basis. Everyone’s sole cherished desire in performing these devotional practices was to see that Srila Gurudeva gain full recovery of his health, quickly. If his servants caught a glimmer of hope that any medical procedure, alternative or otherwise, would help him, they would try it immediately.
Manifesting transcendental symptomsDuring this period of ill health, Srila Gurudeva remained absorbed in deep transcendental moods. Sometimes he would utter indistinct words, and other times he would chant his ahnika or stava-stutis (devotional prayers) for hours on end. Only upon his servants’ repeated efforts to offer him food or medicine would he slowly return to external consciousness, sometimes fully and sometimes only partially. Thus Srila Gurudeva would constantly remain in an internal state (antara-dasa).Within Srila Gurudeva’s bhajana-kutira, his servants would from time to time sing his favourite kirtanas, and sometimes they would read to him from scripture.One day Srila Gurudeva said, “I have collected all the spices, but cannot find the ubar.” He uttered this over and over. Each time, his servants asked him what this spice was, but Srila Gurudeva simply softly uttered the same word again and again. No one present had ever heard of this transcendental spice.
Arrival of respected Gaudiya Vaisnavas for Srila Gurudeva’s darsanaDuring Srila Gurudeva’s stay in Delhi, many devotees who had attained the shelter of his lotus feet came daily to take his darsana. Gaudiya Vaisnavas from different mathas also came for his darsana. These included Sri Gopinatha Gaudiya Matha’s present acarya, Sripad Bhakti Vibhuda Bodhayana Maharaja; Sri Gaudiya Vedanta Samiti’s present acarya, Sripad Bhaktivedanta Paryataka Maharaja, and also Sripad Bhaktivedanta Vaisnava Maharaja; ISKCON GBCs Sripad Gopala-krsna Maharaja, Sripad Bhakticaru Maharaja, Sripad Indradyumna Maharaja, Sripad Bhakti Bhrnga Govinda Maharaja, and Sripad Vedavyasa Maharaja; from Sri Caitanya Gaudiya Matha, Sripad Bhakti Prapanna Tapasvi Maharaja and Sripad Bhakti Vicara Visnu Maharaja. In addition, many brahmacaris and householder devotees from ISKCON an d various Gaudiya Mathas came to have darsana of Srila Gurudeva. Pujyapada Sri Srimad Bhakti Vallabha Tirtha Gosvami Maharaja, the present acarya of Sri Caitanya Gaudiya Matha, and his godbrother, pujyapada Sri Srimad Bhakti Vijnana Bharati Maharaja, telephoned and expressed to Sripad Bhaktivedanta Madhava Maharaja their concerns and prayers for Srila Gurudeva’s health.
Newly published books offered into Srila Gurudeva’s lotus handsSrila Gurudeva had been in Delhi for Sri Rupa Gosvami’s disappearance day. At that time, Rasa-Bihari prabhu offered the English translation of Utkalika-vallari to Srila Gurudeva, on behalf of Vicitri dasi. In addition, while he was still in hospital, he was offered The Distinctive Contribution of Srila Rupa Gosvami, printed in both English and Hindi, on behalf of Manjari dasi. Later, Sripad Bhaktivedanta Damodara Maharaja offered him the English translation of Vaisnava-siddhanta-mala, and he also offered two booklets on behalf of Syamarani dasi: Harmony Preview and Understanding Sri Guru. Santi dasi offered an English translation of Sri Radha-krsna-ganoddesa-dipika, and Syamarani dasi and Vasanti dasi offered a copy of Walking with a Saint. Also, Oriya translations of Jaiva-dharma, Sri Camatkara-candrika and Sri Prema-samputa were offered to Srila Gurudeva’s lotus hands by Sriman Madhumangala Brahmacari and Sriman Vamsi-vadana Brahmacari. Although Srila Gurudeva does not read Oriya, he showed keen interest by opening several pages and inquiring time and again, “What is written here?” Vrndavanesvari dasi and Kunja-kalika dasi offered Spanish translations of The Way of Love and Manah-siksa. And the Chinese devotees also offered him various Chinese translations. On many of these occasions, Srila Gurudeva was not always speaking, but on seeing these publications, his face would invariably brighten and he would shower his heartily blessings by repeatedly raising his lotus hands and bestowing his merciful glance upon the devotees involved in the service of book publishing.When Sri Sri Bhagavat Patrika (year 7, number 7) was offered to Srila Gurudeva, he first skimmed through the magazine from cover to cover, and then returned to the article written by Paramgurudeva Srila Bhakti Prajnana Kesava Gosvami Maharaja, which he read in full.
The arrival of devotees for Sri Vraja-mandala ParikramaMany devotees from India and abroad began to arrive for the eighty-four krosa Vraja-mandala parikrama, which is performed during the month of Kartika. But first, each and every devotee anxiously went to Sri Ramana-Bihari Gaudiya Matha to receive Srila Gurudeva’s darsana, and only then did they proceed to Sri Vrndavana-dhama.
Srila Gurudeva’s instruction to join Sri Vraja-mandala parikramaThe devotees were worried about Srila Gurudeva’s health and some wanted to remain in Delhi to be near him. However, once Kartika started, he did not always encourage this. On many mornings and evenings, he would come to the screen door of his bhajana-kutira, either to sit for a few minutes or to stop briefly as he walked, aided by his attendants. If he saw devotees waiting for his darsana in the courtyard, often he would ask them why they were there, and he would instruct them to go to Vrndavana to participate in Vraja-mandala parikrama. “Your life will become successful by visiting these pastime places,” he would say. “I am only unable to attend parikrama because of my ill health, but I order all of you to go and participate. Gradually, I am improving and will try to join the parikr ama as soon as possible.”
The kind concern of the devoteesSrila Gurudeva’s pastime of illness prompted some devotees to speak to his personal servants, expressing their concern that Srila Gurudeva was being obliged to remain in Delhi. These devotees felt that it was only appropriate that he be taken to Govardhana. The devotees’ concern was motivated by their great affection for Srila Gurudeva, and his attendants understood this. However they could not comply because they felt it their responsibility to do all they could to enable Srila Gurudeva to recover his health.“If Srila Gurudeva were to manifest his disappearance pastime in Delhi,” the devotees said, “this would be terribly undesirable.” Responding to this, his servants pointed out, “Srila Bhaktivinoda Thakura and Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura manifested their disappearance pastimes in Kolkata. Was that considered a greatly undesirable occurrence? Wherever an eternal associate of Bhagavan like Srila Gurudeva resides is indeed Sri Vrndavana-dhama, Sri Govardhana, or Sri Radha-kunda.” But to some they did express their faith that, “At the appropriate time, Srila Gurudeva will express his desire to go to Govardhana.” Certainly, this came to pass.
Expressing the desire to reside in Govardhana during KartikaOne day, in the middle of Kartika, Srila Gurudeva told his servants that he now desired to go to Govardhana. Upon hearing his request, they immediately made all arrangements to take him there. On the morning of his departure, the crowd of devotees in the Delhi temple was so huge that it took half an hour for Srila Gurudeva to travel in his wheelchair from the elevator exit to the ambulance, a distance of about forty metres. Srila Gurudeva held his palm upright, showering blessings upon all. Dr. Ravindra Prakash of Delhi accompanied him on his journey to Govardhana.
Residing at Govardhana in KartikaA thousand devotees gathered for Srila Gurudeva’s darsana upon his arrival at Sri Giridhari Gaudiya Matha. During the remainder of his stay in Govardhana, his health fluctuated from day to day and he remained in internal conscious-ness (antara-dasa) most of the time.
Manifesting transcendental emotionsFrom time to time, Srila Gurudeva would manifest some of the symptoms of ecstasy mentioned by Srila Rupa Gosvami in Sri Bhakti-rasamrta-sindhu. Sometimes incessant tears would flow from his eyes, sometimes froth would issue from his lotus mouth, and sometimes he would hiccup continually for hours on end. Occasionally, as if in forgetfulness, he would ask, “Where am I?” or “Is it day or night?” and sometimes he did not recall the names of even his closest servants. Yet at other times, he would exhibit his razor-sharp acuity and catch a servant’s faulty pronunciation of devotees’ names, correcting him by properly pronouncing them himself.Sometimes, upon seeing the service attitude of the devotees attending him, he would express his appreciation of them, and at other times, he would correct them and tell them how to perform their service. Sometimes he would awaken from sleep and ask, “The parikrama has gone to Nandagaon today?” or, “It is Ekadasi today?” This always astonished those serving him, as they had not given him any information as to what day it was, yet Srila Gurudeva had accurate knowledge of what was happening.Although it was of utmost importance to those attending Srila Gurudeva to see to his dietary needs according to the doctor’s instructions, still, he would sometimes inquire, “Will you not give me anything to eat today?” Needless to say, it was with great pleasure that they would immediately offer something to him.
Arranging for darsana of Srila GurudevaA particular predicament arose during Srila Gurudeva’s stay at Govardhana: How could darsana be arranged for all the devotees who had come for parikrama from India and abroad? It was not possible to allow everyone inside Srila Gurudeva’s bhajana-kutira, but the devotees were disconsolate that they could not take his darsana. Initially, a system was put in place of allowing devotees to cue up for darsana through the side-window. But this did not prove to be successful; the line did not flow smoothly and more often, did not even move at all.Everyone was bewildered as to how to deal with the situation, until finally, someone made a wonderful suggestion: “Why not put a large LCD screen in the temple room? That way, all the devotees can easily take Srila Gurudeva’s darsana at the same time.” This proposal was happily welcomed by all, and an LCD screen was quickly arranged. Now the devotees in the temple could have darsana of Srila Gurudeva in his bhajana-kutira. A small television screen was also placed in his bhajana-kutira so he could also see them.When Srila Gurudeva was not able to see the sannyasis on his screen (because they were on stage, out of camera range), he would inquire, “Where are the sannyasis? I cannot see them.” The sannyasis happily honoured his request and assembled before the camera. Seeing all the devotees taking his darsana from the temple room, Srila Gurudeva would raise his hand to bless them. Sometimes, when he was absorbed internally, even though his mere presence or glance gave all blessings, his servants would try to draw him into external consciousness to interact with the devotees.These darsanas filled the devotees with great bliss and they would loudly chant, “Jaya Srila Gurudeva!” or “Gurudeva, tumhari jaya jaya ho!” Sometimes they would sing “Govinda Damodara Madhaveti,” while at other times, the Hare Krsna maha-mantra to the ‘Australian tune’. Singing and chanting in this way, the devotees would often become overwhelmed and begin to weep. For the duration of Srila Gurudeva’s darsana, no one would move from their places but would simply stare at the screen with unblinking eyes, oblivious to all else.
The predicament of Srila Gurudeva’s servantsAlthough Srila Gurudeva’s darsana on the LCD screen was well appreciated, how could it compare with directly seeing him, even if only for a moment? Gradually, devotees began to press for this. “Please make some arrangements for direct darsana of Srila Gurudeva,” they requested. “Taking his darsana on the screen does not compare with this.” His personal servants endeavoured to accommodate the devotees as far as they could, but they were in a painful quandary. How could they possibly ensure Srila Gurudeva’s personal needs and also satisfy everyone?They next tried to implement a system of allowing devotees to silently have darsana from the window while Srila Gurudeva was sleeping, but once he unexpectedly woke up and instructed his attendants to close the curtains fully, without so much as a little opening in them. “I do not want anyone to be upset by seeing me in this condition,” he told them. The attendants had no choice but to comply with Srila Gurudeva’s request, and so had to perform their duties in a dimly lit room throughout the day.
The intense desire of the devotees for direct darsanaSeeing Srila Gurudeva’s deep internal absorption, his attendants carefully served him in that state, but on occasion, out of concern for his health, they would gently awaken him to external consciousness and attempt to bring him out of the room, saying, “O Srila Gurudeva, the doctors suggest that you come out of the room for at least a few minutes and that you sit in the fresh air and meet with the devotees.”Words cannot describe the condition of the devotees or the enthusiasm and joy that filled their hearts when they saw Srila Gurudeva come to the open door in his wheelchair, or even sometimes walk there, his hands on the shoulders of devotees on either side of him. On these occasions, he would give his darsana for a few minutes. From windows, from the roof, from the garden, from the balcony, even hanging from pillars or however they could, the devotees would position themselves so as to receive darsana of Srila Gurudeva, as if wanting to record these moments in their hearts forever. Some devotees offered arati to Srila Gurudeva with ghee lamps, while others were content to perform arati with their eyes. Wherever Srila Gurudeva turned to look, the devotees standing in that direction would consider themselves mos t blessed. He gave darsana like this for two or three days, after which he again entered full internal consciousness.
The Vraja-mandala parikrama performed by Srila GurudevaAt this time, Srila Gurudeva performed an amazing lila for about three days. He was constantly immersed in some type of deep ecstatic emotion. However, one day, he repeatedly urged his personal servants, “Take me to Vrndavana. I want to perform Vraja-mandala parikrama.” The sevakas tried to pacify him by informing him that all the devotees were now at Govardhana, having arrived there from Vrndavana, and he was in fact with the parikrama party. Still he continued to insist that they must take him to Vrndavana. They concluded that for him to insist upon this, he must have a confidential reason, so they told him, “Yes, Gurudeva, we will arrange for you to go to Vrndavana.” Upon hearing this, he became satisfied and rested for some time.Sometime in the evening he would say, “Oh, today the parikrama will go to Sri Radha-Damodara Mandira, Seva-kunja, Sri Radha-Syamsundara Mandira and other nearby places. I cannot go to them all, but I will certainly go to Seva-kunja and Sri Radha-Damodara.” Or, “Today the parikrama is going to Mana-sarovara.” It was as if he were directly in Vrndavana, performing Vraja-mandala parikrama.Upon rising the next morning, Srila Gurudeva exclaimed, “Oh, this Painthagaon is so beautiful! Sri Radhaji’s special glories (vaisistya) were established here.” It seemed that in his deep ecstatic state, in just one day he had completed the twelve-day parikrama that is performed from Vrndavana, and had now reached Govardhana.Srila Gurudeva then began to say “I must visit Dana Ghati, the festival at the bank of Surabhi-kunda, Radha-kunda, Syama-kunda, and the other pastime places.” Some time later he said, “Today the parikrama is going to Nandagaon and Varsana. We will also go to Ter Kadamba, Uddhava-kyari and Uncagaon.” In this way, also within a day, he completed the eighteen-day parikrama that is normally performed from Govardhana.Every year, immediately after parikrama, Srila Gurudeva would hold programs in Delhi and go to the dentist. Having thus completed Vraja-mandala parikrama, the next morning he said to one of his servants, “Inform my dentist in Delhi that we are coming there, and request him to be ready because in the evening we have the celebration at Sri Ramana-Bihari Gaudiya Matha. It is essential that we reach the matha in time.” Wanting to support Srila Gurudeva’s inner mood, although not knowing the reality of that mood, the servant replied, “Yes, I will contact him.”Later as the servant assisted him in brushing his teeth, Srila Gurudeva asked him for the dental floss and when he could not find it, Srila Gurudeva concluded, “It must have been packed with everything else in the car going to Delhi. If you find it easily, bring it; otherwise just leave it and in Delhi we will see what to do.”Thus Srila Gurudeva revealed his personal Vraja-mandala parikrama-lila, leaving his servants astonished and grateful to have had a glimpse of his internal moods.
The arrival of Srila Bhaktivedanta Vamana Gosvami Maharaja’s auspicious disappearance daySome years before, Srila Gurudeva had stated, “Following in the footsteps of my senior god-brother prapujya-carana Srimad Bhaktivedanta Vamana Maharaja, I want to take shelter of the same tithi (exact day) to leave this world.” These words caused much apprehension in the hearts of all, and as the disappearance day of Srila Bhaktivedanta Vamana Gosvami Maharaja approached, the devotees began to be increasingly anxious that his words might come to pass. In a most earnest attempt to prevent this, almost all the devotees who had come to Sri Vraja-mandala parikrama and also devotees all over the world began to pray intensely to Sri Giriraja Govardhana, who fulfils all desires. Many stayed awake the whole night performing harinama-sankirtana, some sang stava-stuti, while some performed abhisekh a of Giriraja and others circumambulated Giriraja. To the devotees’ great relief, though, in the morning it was reported that Srila Gurudeva had slept peacefully that night.
My srila gurudeva’s merciful instructions on the occasion of the release of the Srimad-BhagavatamDuring Kartika, the first volume of Srimad Bhagavatam’s Tenth Canto, Chapters 1–8, translated by Sripad Bhaktivedanta Tirtha Maharaja and edited by Srila Gurudeva, was published. Sripad Tirtha Maharaja presented the book to Srila Gurudeva, who joyfully received it and released it for distribution. At that time, he gave valuable instructions to Sripad Bhaktivedanta Tirtha Maharaja that are pertinent to all his followers:“When, by my Gurudeva’s order, I translated Srila Bhaktivinoda Thakura’s Jaiva-dharma into Hindi, I cited Guru Maharaja as the editor. In the Introduction, Gurudeva wrote, ‘Only because I am the object of the devotees’ honour has my name been mentioned as the editor of this book, but actually it is the translator and publisher of this Hindi Jaiva-dharma, tridandi-svami Sri Sri Bhaktivedanta Narayana Maharaja, who has indeed accomplished all the functions of the editor and has thus become the object of my special blessings.’“Although externally I did all the labour to produce this book, which is why Srila Guru Maharaja wrote to that effect, still in my heart I always maintained the conception that the writing was accomplished by Guru Maharaja only. In the same way, you should never think that it is you who are writing or publishing these sacred granthas. Rather, always think that Srila Gurudeva has accomplished this book through you for the welfare of the whole world, and that for the auspiciousness of the world, he has sprinkled the rain drops of this transcendental message like a shower of flowers.“I have almost finished fifty-two chapters of the Tenth Canto. Now complete the Tenth Canto according to our Gaudiya conception, as you have done here, fully crediting our guru-varga (asraya-vigraha) for your efforts and always keeping them in the forefront.”The devotees were overwhelmed to hear his words, full of mercy and blessings.
Offering new publications to Srila GurudevaDuring that period, Sripad Visnu-daivata Maharaja, Manjari dasi and Krsna-prema dasa also offered Srila Gurudeva the English translation of the second volume of Sri Brhad-bhagavatamrtam, and the Rays of The Harmonist team offered the Kartika 2010 edition of Rays of The Harmonist into his lotus hands. The Hindi publication of Four Rupanuga Vaisnava Acaryas, compiled, translated and edited by Srila Gurudeva, was also offered to him. Sripad Madhava Maharaja offered the English hagiography he has written, entitled, Srila Gurudeva: The Supreme Treasure and Venu-gopala dasa offered a graphic novel I Am Spirit. Srila Gurudeva was most pleased and blessed all the devotees who were involved in the publication of these books.
Srila Gurudeva’s auspicious desireOne day, Srila Gurudeva said to some of the devotees working on the Hindi publications, “When I leave, continue publishing our books just as they are being printed now. The cycle of progress in publishing our scriptures should never be broken. Whatever books are out of stock should be reprinted immediately.”
Various Vaisnavas arrive for the darsana of Srila GurudevaThere was a constant flow of acaryas and Vaisnavas from different Sarasvata Gaudiya mathas and different sampradayas to the Giridhari Gaudiya Matha to honour Srila Gurudeva. It is impossible to name them all, but they include: from Vinoda-vani Gaudiya Matha in Vrndavana, Sripad Bhakti Vikasa Govinda Maharaja; from Govardhana Gaudiya Matha, Sripad Govardhana Dasa Babaji; from Sri Rupanuga Bhajana Asrama at Radha-kunda, Sripad Bhakti Sarvasva Govinda Maharaja and Sripad Mathuranatha Dasa Babaji Maharaja; the present acarya of Sri Krsna Caitanya Matha in Vardhamana, Srimad Bhakti Jivana Acarya Maharaja; from Sri Bhajana-kuti in Vrndavana, Srimad Gopananda Vana Maharaja; the acarya of Sri Caitanya Matha, Srimad Bhakti Prajnana Yati Maharaja, along with Srimad Bhakti Sudhira Damodara Maharaja; from Sri Gopinath a Gaudiya Matha, Sripad Bhakti Sarana Damodara Maharaja; from ISKCON, Sripad Mahanidhi Maharaja, ISKCON Vrndavana’s Temple President, Sri Panca Gauda prabhu and his wife Srimati Gaura Purnima dasi, Vice-President Sri Janardana Brahmacari, and Sri Sruta-kirti prabhu; from Sri Vrnda-kunja, Sripad Paramadvaiti Maharaja; Sri Srimad Bhakti Jivana Janardana Gosvami Maharaja’s disciple Sripad Govinda Maharaja; many sannyasi disciples of Sri Srimad Bhakti Vaibhava Puri Gosvami Maharaja; and several other devotees. Besides these, from Mana-garha (Varsana), Sri Ramesh Baba; followers of the pusti-marga; Sanskrit pandita Sri Vishnu Pandey of Mathura and Sri Shyamdas of Jatipura, as well as other Vaisnava saints also came to have his darsana.
Seeing the great efforts of his servants, Srila Gurudeva became concernedSeeing that the devotees were serving him day and night, one day, Srila Gurudeva said, “I do not want to live in this world any longer.”“Please, why are you speaking like this?” they asked him.“It is because of me that so many devotees are being troubled,” he said.“Gurudeva,” they responded, “we experience no trouble in serving you. In fact, being able to render you just a little service is our greatest fortune. We only beg that you please forgive our shortcomings.”Despite his debilitated physical condition, it was Srila Gurudeva who was concerned for us, worrying that we were the ones who were troubled.
Gurudeva’s words of benediction at the end of KartikaWhile in Govardhana, Srila Gurudeva’s health very slowly improved, much to the joy of the devotees. On the full-moon day at the end of Kartika, he came out of his bhajana-kutira in a wheelchair and spoke to all the devotees assembled there: “Just as you have come to participate in this year’s Vraja-mandala parikrama, you should all come every year. Within a few months, Sri Navadvipa-dhama parikrama will also take place, and all of you must also participate in that parikrama. I will meet all of you there.” These encouraging words caused the devotees to resoundingly chant “Jaya Gurudeva, Jaya Gurudeva!” their throats choked with happiness.
Return to Delhi after KartikaAfter Kartika, Srila Gurudeva remained in Govardhana for a few days. Then on the suggestion of Dr. Ray from the Philippines and Dr. Ravindra Prakash from Delhi, Srila Gurudeva was again taken to Sri Ramana-Bihari Gaudiya Matha in Delhi. As before, there was a flux of devotees and doctors moving in and out of the temple. One day, Srila Gurudeva addressed the local doctor and the doctors who had come from abroad, “You are all endeavouring so hard for me,” he said. “For this I am giving you my heartfelt gratitude.” When they heard this, they replied, “Guruji, it is our supreme fortune that you have appointed us in your service.”
“Do not take me anywhere except the dhama”On the advice of Dr. Ray, Srila Gurudeva’s personal servants approached him with a request that he travel to Italy for further treatment. They informed him that all arrangements had already been made. In response, Srila Gurudeva said, “I have no desire for this, but you can think about it.” Soon after, though, he said in a very grave tone, “Do not take me anywhere except the dhama. I do not want to go abroad. I want to leave my body in the dhama. Take me back to Govardhana.”“But it is so cold in Govardhana,” they told him.“Then take me to Navadvipa,” he replied.“But it is cold there too,” they said.“Then take me to Jagannatha Puri,” he said. “Srila Bhakti Pramoda Puri Maharaja also performed his disappearance pastime in Jagannatha Puri-dhama, and later his servants brought him to Sri Dhama Mayapura. Take me to Jagannatha Puri, also, and if I leave my body there, then take me to Govardhana or Navadvipa, wherever possible.”When some servants tried once again to convince Srila Gurudeva to go to Italy, he again gravely responded, “It is better that we do not discuss anything more about this. Arrange for me to go to Jagannatha Puri. I am not ready to hear anything else. I am in the advanced stage of my life now and want to depend totally on Bhagavan.” Accordingly, his attendants dropped the idea of going abroad and, following his instructions, began making arrangements to go to Sri Jagannatha Puri.It was exactly four days after this conversation that they started for Sri Jagannatha Puri. The servants encountered two obstacles: first, no plane tickets were available right away; and second, tickets were only available on a date that was not auspicious. The day after giving his order to go to Puri, Srila Gurudeva asked, “What is happening about our going to Puri?”His servants answered, “We have not been able to obtain tickets for tomorrow, and the day after is navami, so we will go on dasami.”Srila Gurudeva replied, “Let us go the day after tomorrow.”“But we have never travelled on navami before,” they responded, “because it is inauspicious to do so.”Srila Gurudeva said, “We have never travelled on navami before. Let us travel this time and see what happens.”We could not help but wonder what mysterious plan was hidden in his decision. The trip was arranged on navami, according to Srila Gurudeva’s desire.
Absorbed in the moods of Mahaprabhu while residing in the abode of separation (Sri Jagannatha Puri-dhama)On the 30th of November Srila Gurudeva arrived at Jayasri-Damodara Gaudiya Matha, which is located at Cakra-tirtha in Sri Jagannatha Puri-dhama. He was greeted by the devotees there who welcomed him with much affection and proper ceremony. As before, his attendants continued serving him around the clock. From time to time, they would chant kirtana or read from sastra to him in his bhajana-kutira. Whenever Srila Gurudeva saw any of them sitting idle, he would say, “Do not be idle. Speak hari-katha to the other devotees. Speaking hari-katha is a limb of bhakti.”One day, while looking across the wide beach toward the ocean, Srila Gurudeva said softly, “Previously, whenever I would come to Sri Jagannatha Puri-dhama, I would meditate on Sriman Mahaprabhu’s bathing in the ocean along with His associates. I would also meditate on the words of Sriman Mahaprabhu at the time of Srila Haridasa Thakura’s disappearance from this world, after He had bathed him in the ocean. Sriman Mahaprabhu said that now this ocean is a maha-tirtha (supreme holy place) because it has become the caranamrta (foot-bathing water) of Srila Haridasa Thakura. So, I would bathe in the ocean nearly every day. Now, also, I want to take bath with this ocean water. Can you bring some water from the ocean for me to bathe?” From that day onward, Srila Gurudeva was bathed every day with water carrie d from the ocean.Each morning and evening, he would walk in the corridor of the temple guest house, assisted by his servants who supported him on either side, and he would sit on his balcony to have darsana of that most holy of oceans. Simultaneously, he would give darsana to the devotees standing on the ground below. One day, as Srila Gurudeva gazed at the ocean, he said, “This place is the very spot to which Sri Caitanya Mahaprabhu floated when He was immersed in mahabhava and His body assumed a form like that of a turtle.” Most of the time, however, Srila Gurudeva sat quietly. His deep absorption was most apparent.Another time, when he was looking at the ocean, he asked his servant if he could count the ocean waves. “No.” the servant answered, “the ocean waves are unending.” “My heart is like that,” Srila Gurudeva told him. “It is flowing with uncountable waves of moods for the service of Sriman Mahaprabhu and Sri Sri Radha Krsna, and also with waves of affection for my disciples and followers.”One thing was especially noticeable in Sri Jagannatha Puri-dhama. If someone offered obeisances to Srila Gurudeva, even from as far away as the shore of the ocean, Srila Gurudeva would invariably raise his hand to bless them. Furthermore, until the conclusion of his manifest pastimes, he would fold his hands and offer respects to any kind of prasada that was brought to him. Only then would he honour it. At times, Srila Gurudeva was so deeply immersed in internal consciousness that his servants had to endeavour for 30–45 minutes to get him to accept just one spoonful of food. This occurrence had repeated itself in Delhi, Govardhana and then also, Sri Jagannatha Puri.
The book fair in BhubanesvaraThe annual Bhubanesvara book fair took place during Srila Gurudeva’s stay in Sri Jagannatha Puri. The devotees of the Jayasri-Damodara Gaudiya Matha had, as usual, reserved a stall for the purpose of distributing Srila Gurudeva’s books. Some devotees came to Srila Gurudeva to ask his permission and blessings to distribute his books at the fair, and he most happily gave them. After that, he would inquire daily about the book distribution, and whenever he noted the presence of any local temple devotee in his room, he would inquire, “Why has he not gone to the book fair?” When the devotees, Western and Indian alike, heard about Srila Gurudeva’s daily inquiry, it greatly stimulated their enthusiasm.
Sarasvata Gaudiya Vaisnavas from Puri arrive for Srila Gurudeva’s darsanaIn Jagannatha Puri, many sannyasis and brahmacaris from different Gaudiya mathas came to take darsana of Srila Gurudeva and offer him respects. Prominent among them were, from Sri Caitanya Gaudiya Matha, Sripad Bhakti Viveka Paramarthi Maharaja and Sripad Bhakti Sambandha Suddhadvaiti Maharaja; from Sri Gopinatha Gaudiya Matha, Sripad Bhakti Sarana Vamana Maharaja and Sripad Gopinatha Brahmacari; from Sri Krsna Caitanya Mission, Sripad Bhakti Vicara Visnu Maharaja and Sripad Bhakti Svarupa Sridhara Maharaja; and from Sri Nilacala Gaudiya Matha, Sriman Saccidananda Brahmacari.
Attaining a complexion similar to Sri Gaurahari’sAs soon as Srila Gurudeva arrived in Sri Jagannatha Puri, he manifested some noticeable transformations. One was that the radiance emanating from his body increased constantly and his complexion became more golden. This caused us to consider that perhaps because he was in deep meditation on his most worshipful Sri Gaurahari and Srimati Radharani, he was attaining Their bodily complexion.In this way, the days passed.On the morning of December 27, Srila Gurudeva went on to his balcony as usual, and the devotees who had gathered on the beach below performed guru-puja for the first time. His personal attendants wanted him to return to his room, but Srila Gurudeva waited until the arati was finished. He was then wheeled to the landing above the lobby. All the devotees rushed to the lobby to see him there. Again, his servant requested him to return to his room, but Srila Gurudeva insisted on remaining where he was. He looked intently at each and every devotee and raised his hand, blessing them all.The next day, December 28, he remained in his room and did not give darsana.
The Closing of his Pastimes(Antardhana-lila)
On the morning of 29 December, 2010, Srila Gurudeva woke up very early, at about 2:00 a.m. His servant asked him, “Srila Gurudeva, will you drink some water?” “Yes,” he replied, and the servant helped him to sit up. Srila Gurudeva said that first he wanted to use the washroom, so the devotees assisted him and then helped him back to sit on his bed. Srila Gurudeva began to drink the glucose water while the servant held the glass, but straight away he said, “I am not able to sit.”The servant quickly helped Srila Gurudeva lay down. Srila Gurudeva then asked him to help him turn over, and as the servant did so, Srila Gurudeva took a deep breath and his face seemed to change somewhat. Upon noticing fluctuations in Srila Gurudeva’s pulse and oxygen intake on the monitor, the servant immediately called for Sripad Madhava Maharaja and Brajanatha prabhu, and within two to three minutes, other servants were also summoned.Yet despite this alarm, Srila Gurudeva seemed very peaceful and as he gazed upon all present, it did not seem at all that he was about to conclude his manifest pastimes.But then the monitor indicated a drop in pulse and oxygen level and the devotees began to loudly chant harinama. Srila Gurudeva’s tongue quivered as he chanted harinama along with the devotees. A few minutes later, just a minute before his departure, he closed his eyes, and gradually his tongue also became still. According to the clock on the wall, it was three in the morning. All present were stunned and in a state of shock.
Devotees gather in Srila Gurudeva’s roomGradually all the sannyasis, brahmacaris, and other devotees who were staying in the matha and outside guest houses gathered in Srila Gurudeva’s room, and upon seeing him, all began to lament. As per Gaudiya Vaisnava tradition, Srila Gurudeva was bathed with fresh water, anointed with tilaka on the twelve parts of his body, and dressed in new cloth. He was then seated in padmasana, or the lotus position. His body was soft and looked so natural it seemed as if he would open his eyes at any moment. Gradually, the winter sun rose and he began to glow golden in its rays.The devotees began singing one kirtana after another: Sri Gurvastakam, Sri Guru-parampara, Je anilo prema-dhana, and Srila Gurudeva’s favourite bhajanas, like Sri Rupa Manjari Pada, Dekhite dekhite, Cintamani-maya radha-kunda-tata, Sri Nandanastakam, Sri Radha Krpa-kataksa Stavaraja, Sri Damodarastakam, the maha-mantra in the Australian tune that he was so fond of, and many other kirtanas.As news of Srila Gurudeva’s departure from this world spread, devotees from all over Sri Jagannatha Puri, especially the Gaudiya mathas, began to arrive to take his darsana for the last time. Devotees tearfully offered arati to Srila Gurudeva as they sang Sri Guru-carana-padma.Within a few moments, news of Srila Gurudeva’s entering nitya-lila spread throughout the entire planet, anguishing thousands of devotees and plunging them into the heartbreak of separation.
Divine departure on the Appearance day of om visnupada Sri Srimad Bhaktivedanta Vamana Gosvami MaharajaThe day Srila Gurudeva departed from this world was the appearance day of his senior godbrother, nitya-lila pravista om visnupada Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja. The devotees in Jayasri Damodara Gaudiya Matha had made elaborate preparations for the auspicious celebration and had invited all Sarasvata Gaudiya Matha Vaisnavas for hari-guru-katha, kirtana, and the honouring of Sri Jagannatha maha-prasada. But such a grand celebration did not take place that day.The fact that Srila Gurudeva departed on the very day of his senior godbrother’s auspicious appearance indicates that even though he was not informed of when it would be, he was quietly waiting for this day, just as Bhisma Pitamaha waited for the sun to move into the northern hemisphere (uttarayana) to depart.By this we can understand something of the intimate relationship of those three pillars of the Gaudiya Vedanta Samiti, the three foremost disciples of Srila Bhakti Prajnana Kesava Gosvami Maharaja: Srila Bhaktivedanta Vamana Gosvami Maharaja, Srila Bhaktivedanta Trivikrama Gosvami Maharaja and Srila Bhaktivedanta Narayana Gosvami Maharaja. Srila Bhaktivedanta Vamana Gosvami Maharaja manifested his pastime of disappearance on the exact date (tithi) that Srila Bhaktivedanta Trivikrama Gosvami Maharaja departed from this world, and Srila Gurudeva manifested his disappearance on the exact date that marked the appearance day of Srila Bhaktivedanta Vamana Gosvami Maharaja.
Concluding his pastimes in the abode of separation (Sri Vipralambha-ksetra)Sri Caitanya Mahaprabhu spent His last eighteen years in Sri Jagannatha Puri in the association of Sri Raya Ramananda and Sri Svarupa Damodara, remaining absorbed in relishing the emotions of Srimati Radhika’s vipralambha (mood of separation). Sri Raya Ramananda and Sri Svarupa Damodara would chant specific poetry from Sri Candidasa, Sri Vidyapati and other Vaisnava poets in accordance with Sriman Mahaprabhu’s moods in order to nourish His emotions. Thus absorbed in relishing the moods of vipralambha, Sriman Mahaprabhu brought His pastimes to an end by entering into Tota Gopinatha. Absorbed in relishing similar moods of separation, Srila Gurudeva also concluded his pastimes in this same abode of vipralambha, Sri Jagannatha Puri, at the very spot, Cakra-tirtha, where Lord Sri Jagannatha made His appearance .Because Srila Gurudeva manifested his disappearance pastime at Cakra-tirtha, this tirtha has now become maha-tirtha, or great holy place, especially for Srila Gurudeva’s followers. For Srila Gurudeva, the maha-bhagavata rasika-jana, the name cakra (wheel or disc) served as a constant uddipana (stimuli) for cakravarti-lila, that is, rasa-lila. Thus absorbed at the time of the rasa-lila pastimes, Srila Gurudeva entered that very pastime.
Entering Naisa-lila (the night pastimes)Our supremely worshipful Srila Gurudeva entered the eternal pastimes (nitya-lila) of Sri Radha-Ramana-Bihariji at three o’clock in the morning. Sri Govinda-lilamrta, by Srila Krsna dasa Kaviraja Gosvami, and Sri Krsna Bhavanamrta, by Srila Visvanatha Cakravarti Thakura, describe Sri Sri Radha-Krsna’s asta-kaliya-lila, or pastimes within the eight divisions of the day. The yama, or part of the day, from 10:48 p.m. to 3:36 a.m., lasting for four hours and forty-eight minutes, is known as naisa-lila (night pastimes). Therefore, three o’clock in the morning falls within Sri Sri Radha-Krsna’s naisa-lila. This segment is the longest and most confidential of the intimate nikunja pastimes. A summary of naisa-lila is as follows:At night, when all of Sri Krsna’s family members are resting, He secretly leaves His palace in Sri Nandagram and goes to the forest of Vrndavana, which at that time is infused by a gentle breeze carrying the sweet fragrance of forest flowers. Humming bees, intoxicated by this aroma, lose their way and fly hither and thither. Swans and herons, pierced by cupid’s arrows, wander the lakes, and birds fly in all four directions, blissfully chirping, “Jaya jaya!” At this opportune time, Sri Kirtida’s darling daughter, Srimati Radhaji, also comes secretly from her in-laws’ place in Yavata to meet Her beloved at Their pre-appointed meeting place.In Sri Sri Radha and Krsna’s sweet meeting, They perform rasa-lila-vihara and other pastimes, such as wandering throughout the forest and beholding the astonishing scenery. They also describe each other’s beauty, qualities and sweetness; decorate each other with forest flowers; dance, sing, and play musical instruments; enjoy water-pastimes; drink intoxicating beverages; and perform many other such lilas.Upon witnessing these pastimes, which bewilder the entire universe, the wives of the demigods, the heavenly damsels, the wives of the Gandharvas, and others are totally enchanted. They also sing praises of the divine couple, chanting, “Jaya jaya!” as they shower flowers from the sky and play the dundubhi drum and other musical instruments.Tired from the joyful play of rasa-lila, Sri Krsna and the gopis take rest. The manjaris bring varieties of fruits and drinks for them. The sakhis then perform the lila of drinking intoxicating beverages and engage in even more confidential pastimes to enhance Sri Krsna’s bliss. After this they assist Sri Sri Radha Krsna’s water pastimes in the Yamuna. The manjaris bring the Divine Couple to the shore and decorate Them. Then, the Divine Couple rest in a forest bower.At that time, some very intimate prana-sakhis take Radha’s and Krsna’s feet, which are supremely charming and more delicate than fresh lotus petals, in their laps, and massage them in a mood of deep affection, while some other manjaris fan Them. Others bring tambula, a folded betel leaf filled with delicious, aromatic ingredients. Relaxed by these services of the maidservants, Sri Sri Radha and Krsna become free from Their fatigue and sleep peacefully. Not even Srimati Radhaji’s priya-narma-sakhis have entrance into these intimate services.While Sri Sri Radha Ramana Bihariji rest peacefully, their dear manjaris offer Them many items of worship, such as padya – tears of love bathing Their lotus feet; incense – their fragrant breath; lamps – their effulgent moon-like nails; flowers – their love-laden, intimate glances, full of mamata (love imbued with the mood that ‘you are mine’); and arati – their life-airs saturated with intense prema that has reached the stage of mahabhava; all mixed with the camphor of their smiles.Summoned by the indication of his guru-rupa-sakhi (his gurudeva in sakhi form), Srila Gurudeva presented himself in the service of Sri Sri Radha Ramana Bihariji at that auspicious moment. Under the guidance of Sri Vinoda Manjari (Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja), Sri Nayanamani Manjari (Sri Srimad Bhaktisiddhanta Sarasvati Thakura Prabhupada) and Sri Rupa and Sri Rati Manjaris, and in subordination to Sri Lalita-devi, our Srila Gurudeva, in his eternal manjari form as Sri Ramana Manjari, has entered the naisa-lila of Sri Sri Radha Ramana Bihariji and is situated there, absorbed in serving Them in deep ecstasy throughout the eight yamas of the day.Srila Gurudeva came to this planet on the order of Sriman Mahaprabhu and Srimati Radhika to give us vraja-bhakti as taught by Sriman Mahaprabhu, and to provide us the qualification necessary to enter these pastimes. He never wanted to give anything less than this. He was really bhurida, the greatest donor, and maha-vadanyaya, greatly magnanimous to the superlative degree. We are therefore boundlessly fortunate to have come to his lotus feet.
The journey from Sri Puri-dhama to Sri Navadvipa-dhamaTo attain the eternal association of his most worshipful gurupada-padma and that of his two senior godbrothers, Srila Gurudeva, seated in a lotus position (padmasana) in a car adorned with flowers, thus commenced his journey from Sri Jagannatha Puri to Sri Navadvipa. The decorated car left at eight in the morning on the auspicious krsna-navami and was followed by six other vehicles full of devotees.First, Srila Gurudeva went to Srila Haridasa Thakura at his samadhi in Svargadvara and took leave of him. A devotee brought water from the ocean where Sriman Mahaprabhu had bathed Srila Haridasa Thakura’s transcendental body at the time of his disappearance from this world, and this water was sprinkled on Srila Gurudeva’s transcendental body. From there, he performed parikrama in the car around the periphery of Cataka-parvata, Sri Tota Gopinatha, Yamesvara Tota, Sri Siddha-bakula and Sri Gambhira. After performing parikrama of Sri Jagannatha-vallabha gardens and Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada’s birthplace, the car finally came to the Simha-dvara (lion gate) of Sri Jagannatha’s Temple, where devotees had gathered, having collected Sri Jagannatha-deva’s prasadi-mala< /i>, sandalwood paste, cloth, maha-prasada and other such items to offer to Srila Gurudeva. Sriman Mahaprabhu had offered the same items to Srila Haridasa Thakura at the time of his samadhi. In this way, after bidding farewell to Sriman Mahaprabhu and His associates in Sri Jagannatha Puri, Srila Gurudeva commenced his journey to Sri Navadvipa-dhama.As the car drove through Bhubanesvara, Jajapura and other places, many of Srila Gurudeva’s disciples and followers came to receive his darsana, and with intense emotion tearfully offered their puspanjali at his lotus feet. On reaching Balesvara, some devotees offered Sri Ksiracora Gopinatha’s prasadi garland and khira to Srila Gurudeva. This journey from Sri Jagannatha Puri to Sri Navadvipa-dhama took fourteen hours.The car carrying Srila Gurudeva’s transcendental form arrived at Sri Sri Kesavaji Gaudiya Matha in Sri Navadvipa-dhama at around 10.30 in the evening. As it neared the matha gate, the devotees who had gathered there, numbering more than a thousand, surrounded the car, sobbing bitterly and chanting “Jaya Srila Gurudeva!” There are no words to describe their pain of separation from him. Srila Gurudeva was brought into the temple room and seated on the vyasasana in a lotus pose. The devotees performed his arati, singing Sri guru-carana-padma.
Devotees in India and also overseas journey to Sri NavadvipaSrila Gurudeva’s speciality was the pure transcendental affection he showered upon all. Such affection, which has no comparison in this world, was a tangible experience of a truly spiritual, selfless loving relationship. Therefore, when devotees within and outside India heard of his entering nitya-lila, their hearts and minds raced to him. Everyone that could possibly do so immediately stopped what they were doing and hastily made arrangements to go to Sri Navadvipa to receive his final darsana. Some devotees arrived before Srila Gurudeva, and many others arrived throughout the night.For the duration of the night on the auspicious krsna-navami, Srila Gurudeva’s transcendental body was placed on the dais in the temple room. As devotees arrived, having travelled by air, train, car, or however possible, they were immediately able to have his darsana. One by one, without restriction, they prostrated themselves at Srila Gurudeva’s lotus feet, offering their heartfelt sraddha-puspanjali. Many sat in the temple room throughout the whole night for this last darsana, singing kirtanas and bhajanas pertaining to moods of separation.
Nagara-sankirtanaThe next day, on December 30th, at 8 o’clock in the morning, Srila Gurudeva was placed in a sitting position on a palanquin decorated with flowers. Accompanied by thousands of devotees singing sankirtana, he proceeded to the nearby Sri Devananda Gaudiya Matha. An unprecedented scene took place as the inhabitants of Sri Navadvipa who resided on the path of the procession came out of their homes to offer him pranama, even from a distance. Some offered arati and some cried out, “Jaya Srila Gurudeva! Jaya Srila Gurudeva!”In Sri Devananda Gaudiya Matha, Srila Gurudeva took darsana of his most worshipful gurupada-padma, Srila Bhakti Prajnana Kesava Gosvami Maharaja, and his senior god-brother Srila Bhaktivedanta Vamana Gosvami Maharaja, as well as jagad-guru Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, Sri Caitanya Mahaprabhu, Sri Sri Radha Vinoda Bihari and Sri Laksmi Varahadeva. In this way, he announced that now he had come to join them in Sri Navadvipa-dhama.Srila Gurudeva’s godbrothers and the devotees of Sri Devananda Gaudiya Matha then offered arati to Srila Gurudeva. Tears filled the eyes of nearly all at the sight of Srila Gurudeva coming before his own gurudeva. After taking darsana of his gurupada-padma and offering him pranama, Srila Gurudeva proceeded to the steps of Panca-veni, also known as Manipuri-ghata, to have darsana and offer his pranamas to beautiful Gangaji, just as he used to do during his manifest presence at the time of Sri Navadvipa-dhama parikrama. The sankirtana party accompanying Srila Gurudeva was so large that all who saw it thought they were witnessing the performance of his Sri Navadvipa-dhama parikrama.
SamadhiSrila Gurudeva returned to Sri Sri Kesavaji Gaudiya Matha at around 11 a.m. and the devotees reverentially performed abhisekha of his transcendental form with pancamrta, Ganga water, rose water, aguru, fragrant oils, and other substances. Tilaka was meticulously applied in twelve places on his resplendent limbs, and he was dressed in a new cloth. The samadhi mantra was then written on his chest with sandalwood paste.At that time, devotees arriving from various places had the good fortune to make arrangements for his large bhoga offering as well as a beautiful arati to him and other ceremonies.Srila Gurudeva entered samadhi in Koladvipa next to his bhajana-kutira at Sri Sri Kesavaji Gaudiya Matha. The followers and disciples of Srila Gurudeva who had arrived from India and abroad, as well as the sannyasis, brahmacaris and residents of Sri Dhama Navadvipa, Sri Mayapura and Godruma, were witness to all the ceremonies pertaining to samadhi. These were performed in accordance with Srila Krsnadasa Kaviraja Gosvami’s descriptions of how Sriman Mahaprabhu placed Srila Haridasa Thakura in samadhi. Srila Gurudeva was placed in samadhi adorned with Lord Jagannatha’s prasadi cloth, maha-prasada, datuna (twig used as a toothbrush), garland and sandalwood paste. The devotees also offered him prasada from Sri Ksiracora Gopinatha, along with prasadi cloth and other items from Sri Govindadevaji in Jaipura.With heartfelt faith, devotees who had arrived from all corners of India and abroad observed and directly participated in the samadhi ceremony. From the area surrounding the samadhi site, from balconies, from rooftops, and from all directions, they offered a shower of flower petals. Overwhelmed in the mood of deep separation, they sang Je anilo prema-dhana and other such kirtanas. Gradually, as the thousands of devotees present looked on, the samadhi was filled and covered with the dust of that most sacred holy place (dhama-raja), and Vrnda-devi (Tulasi) was placed on top.In a tender expression of their love for Srila Gurudeva, the devotees covered the small samadhi mound with flowers, and offered ghee lamps and oil and an abundance of fragrant incense. They sang kirtana and circumambulated Srila Gurudeva, they read the account in Sri Caitanya-caritamrta of the departure of namacarya Srila Haridasa Thakura, and they sat close to the samadhi, either in silence or softly chanting, as memories of Srila Gurudeva flooded their minds.After the ceremony, the devotees respectfully honoured Srila Gurudeva’s maha-prasadam. The next day, a temporary structure was erected on the site to serve as a temple. Currently, all bhoga offerings, arati, puja-arcana etc., are daily being performed to Srila Gurudeva in his temporary samadhi in a regulated manner.
****In this way, Srila Gurudeva completed his last journey, beginning from Govardhana in Sri Vraja-mandala to Puri-dhama in Sri Ksetra-mandala, finally arriving at Sri Navadvipa in Sri Gauda-mandala. Srila Gurudeva, the present-day Vaisnava-sarvabhauma, the topmost Vaisnava, of Sri Vraja-mandala, Sri Ksetra-mandala and Sri Gauda-mandala, accepted samadhi for time eternal in Sri Navadvipa-dhama, which is non-different than Vraja. His samadhi and bhajana-kutira at Sri Sri Kesavaji Gaudiya Matha are located at the rasa-sthali that is situated at the boundary of Sri Kuliya Hill, which is non-different than Sri Giriraja Govardhana.
The meaning of samadhiMany years ago, Srila Gurudeva himself explained the meaning of samadhi as follows: sama means ‘equal’ and dhi means ‘intelligence’. When a pure devotee departs from this world, attaining a svarupa like that of the associates of Sri Sri Radha-Krsna, he attains intelligence, beauty, qualities and so forth like theirs. The worshipful deity of our parampara is Srimati Radharani. When our acaryas enter samadhi, they attain sama-dhi, meaning their intelligence becomes similar in mood to that of Sri Rupa Manjari and Srimati Radharani’s other intimate associates, under whose guidance they perform direct service to the Divine Couple.
Who will feel separation?In a lecture on Vilapa-kusumanjali in 1991, Srila Gurudeva asked the devotees present, “Who will feel separation? Only those special devotees who feel deep gratitude to their Gurudeva – who are greatly indebted to him and who have served him with intimacy – will feel separation. The mood, ‘I am so fallen and my srila gurudeva is so great,’ will not enter the thoughts of such devotees. They will have no mood of awe and reverence for him. If they do, they will not be able to cry for him.“Separation from gurudeva is felt on various levels. When we consider his mercy, magnanimity and greatness, a particular type of mood arises within us. But when we remember how close and dear he was to us, and when we remember his affectionate dealings with us, we are able to cry so much for him. Mother Yasoda cries for Krsna more than Sri Nanda Baba does, but the gopis cry even more than Mother Yasoda because their relationship with Krsna is more intimate. We should also have such an intimate relation with Sri Krsna, Srimati Radharani, Sri Rupa Manjari, Sri Rupa Gosvami, our own srila gurudeva, and all our guruvarga (superiors). Only then can we cry for their mercy.“If we have not developed an intimate relationship with our srila gurudeva, how will we ever be able to understand our relationship with Sri Krsna, Srimati Radharani, Sri Rupa Manjari and others? Our progress in bhajana depends upon our inner closeness with srila gurudeva and the intimate services that we perform for him. If we are able to cry for our srila gurudeva, only then can we cry for Srimati Radharani also. On the other hand if we cannot cry for our gurudeva, then how will it be possible to cry for Srimati Radharani? That is why our crying for gurudeva should be heartfelt.”
The secret behind taking samadhi in NavadvipaSrila Gurudeva entered samadhi in gupta (hidden) Govardhana, the courtyard of Sri Sri Kesavaji Gaudiya Matha located in Koladvipa, which is non-different from Govardhana in Vraja. Just as Sri Navadvipa is supremely magnanimous, compassionate, and forgiving, and does not consider any offence, Srila Gurudeva is also supremely magnanimous, most merciful and kindly forgiving of all faults. Srila Gurudeva accepted samadhi in Sri Navadvipa-dhama to establish the principle that without the mercy of Sri Navadvipa-dhama – in other words, without the mercy of Sri Caitanya Mahaprabhu – it is neither possible to attain the mercy of Sri Vrndavana-dhama nor the service of Sri Sri Radha-Krsna.Furthermore, he wanted to be near by his supremely worshipful Srila Gurudeva, Srila Bhakti Prajnana Kesava Gosvami Maharaja, and most dear godbrothers, Srila Bhaktivedanta Vamana Gosvami Maharaja and Srila Bhaktivedanta Trivikrama Gosvami Maharaja. That is why his samadhi is located midway between theirs.
GratitudeWe would like to express our heartfelt gratitude to any devotee who has ever performed any kind of service to Srila Gurudeva, nitya-lila pravista om visnupada Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja. By Srila Gurudeva’s all-compassionate mercy, these fortunate souls are destined to receive the all-auspicious grace of Sri Caitanya Mahaprabhu and Sri Sri Radha-Krsna.
Based on the report in the Vyasa-puja issue of
Sri Sri Bhagavat Patrika, Year-7, Issue-11&12
Adapted and edited by the Rays of The Harmonist team
Translation: Akhilesa dasa, Rasika-mohana dasa
Fidelity Check: Madhava-priya dasa, Amala-krsna dasa, Braja-sundari dasi
Editors: Jaya-gopala dasa, Manjari dasi, Vaijayanti-mala dasi, Vicitra dasi, Madhu-smita dasi
Editorial Constultant: Syamarani dasi
Layout: Krsna-karunya dasa, Vikasa Thakura
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Conceptos Hinduistas (2592)SK
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Aa-Ag · Ah-Am · Ana-Anc · And-Anu · Ap-Ar · As-Ax · Ay-Az · Baa-Baq · Bar-Baz · Be-Bhak · Bhal-Bhy · Bo-Bu · Bra · Brh-Bry · Bu-Bz · Caa-Caq · Car-Cay · Ce-Cha · Che-Chi · Cho-Chu · Ci-Cn · Co-Cy · Daa-Dan · Dar-Day · De · Dha-Dny · Do-Dy · Ea-Eo · Ep-Ez · Faa-Fy · Gaa-Gaq · Gar-Gaz · Ge-Gn · Go · Gra-Gy · Haa-Haq · Har-Haz · He-Hindk · Hindu-Histo · Ho-Hy · Ia-Iq · Ir-Is · It-Iy · Jaa-Jaq · Jar-Jay · Je-Jn · Jo-Jy · Kaa-Kaq · Kar-Kaz · Ke-Kh · Ko · Kr · Ku - Kz · Laa-Laq · Lar-Lay · Le-Ln · Lo-Ly · Maa-Mag · Mah · Mai-Maj · Mak-Maq · Mar-Maz · Mb-Mn · Mo-Mz · Naa-Naq · Nar-Naz · Nb-Nn · No-Nz · Oa-Oz · Paa-Paq · Par-Paz · Pe-Ph · Po-Py · Raa-Raq · Rar-Raz · Re-Rn · Ro-Ry · Saa-Sam · San-Sar · Sas-Sg · Sha-Shy · Sia-Sil · Sim-Sn · So - Sq · Sr - St · Su-Sz · Taa-Taq · Tar-Tay · Te-Tn · To-Ty · Ua-Uq · Ur-Us · Vaa-Vaq · Var-Vaz · Ve · Vi-Vn · Vo-Vy · Waa-Wi · Wo-Wy · Yaa-Yav · Ye-Yiy · Yo-Yu · Zaa-Zy
GENERAL
JUDAISMO | Ärî Garga-Samhita | Oraciones Selectas al Señor Supremo | Devotees Vaishnavas | Dandavat pranams - All glories to Srila Prabhupada | Hari Katha | Santos Católicos | El Antiguo Egipto I | Archivo Cervantes | Sivananda Yoga | Neale Donald Walsch | SWAMIS | ENCICLOPEDIA - INDICE | DEVOTOS FACEBOOK | EGIPTO - USUARIOS de FLICKR y PICASAWEB | AYUDA en INFORMÁTICA | BIOGRAFIAS | BUDDHISMO | CINEMANÍA | DANDAVAT PRANAMS | DANDAVATS | HEBREO - JUDAISMO | HINDUISMO | KABALEH - CABALA | MAESTROS ESPIRITUALES | MEDICINA NATURAL | Mis Escritos | MITOS Y LEYENDAS - MITOLOGÍAS | Religión | TEXTOS BÍBLICOS | Textos Sagrados Antiguos
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