Srila Giri Maharaja – “Srila Prabhupada’s disappearance day talk.”


What follows below are excerpts of transcripts compiled by Sriman Paramananda dasa (UK). In these excerpts Srila Sridhara Maharaja speaks with affection about His Divine Grace Srila Bhaktivedanta Swami Prabhupada on the day of his disappearance, 1982. Prabhu Paramananda sent the transcripts to me a few days ago with the suggestion we post them for the satisfaction of our Divine Masters and others whose hearts will surely be touched by the reading of these holy pastimes. I hope to announce the posting of the full transcripts in the near future along with many others we recently received.


Śrīla Śrīdhara Mahārāja: Your Gurudeva [Srila Bhaktivedanta Swami Prabhupada] also visited here, and before, after, first when he came from his preaching tour he put up three weeks in that blue house. At that time that place was not purchased, no place, no plan. I gave the plan to Acyutānanda that, that is the place where you should construct your Maṭha, between Dāmodara Mahārāja and Goswāmī Mahārāja. A vast land is there, little higher, and you should purchase land there, it will have sufficient time to for extension. And it was done. But ______ [?] first came from me here. First in that blue house, and last time he came for two hours he took rest in that room where Nimāi – and told that, “A beautiful room.”

I thought, that after visiting _________________ [?] and all these things of high lineage he says that, “This room is beautiful.” That came in my mind at that time. And this roof was half done, he saw. Those buildings and a portion of the roof was finished, and the other part, this side, the two thirds was unfinished. Then perhaps in his last time, I advised, that is not finished, you please finish that Nat Mandira Mahārāja. We requested, the last request.

Many times he came and lived here. And the first time he came and lived here, Madhan’s mother also was there. And I appointed a cook for them, Acyutānanda and Rāmānuja, your Guru Mahārāja, Madhan’s mother, and one or two brahmacārīs from this Maṭha lived there, and a separate cook engaged to prepare, and bhoga ______ [?] all was there. So I close.

Devotees: Jaya Oṁ Viṣṇu-Pāda…

Śrīla Śrīdhara Mahārāja: …and he wanted to take me there. I told that it may not be possible to live there all the time, but sometimes I must go and live with you. That was my expression. So it is not surprising that he has told that I shall stay with Śrīdhara Mahārāja.

Our duty here only. None of us not necessarily we went there in the samādhi of Prabhupāda. We did not go. In our own place. That he’s not located, though some utility still, the more presence is in the sincere attempt of service.

Just as Mahāprabhu’s Viṣṇu Prīya installed Mūrti is there, but we do not go there. Those Govinda, Gopīnātha, Madana Mohana, in Vṛndāvana, Rūpa Goswāmī, Sanātana Goswāmī, Jīva Goswāmī, established, but we do not necessarily go there. Because the service mixed with some offence is being done. That is our vision, so we don’t partake. Hare Kṛṣṇa.

And our Guru Mahārāja when his Gaurakiśora Bābājī’s samādhi mandira was in Kuliyā, in town, but there arose a difference within the servitors. Those that had got command over the land, they did not accept Prabhupāda’s preaching principle. So Prabhupāda left the place, with this remark that, “Bābājī Mahārāja has gone away from this place.” That was his remark, that, “Bābājī Mahārāja is no longer staying in this temple of his samādhi. He has already gone away.”

But these feelings must be sincere, otherwise have got difficulty. Everywhere sincerity, purity of the purpose is concerned. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfil the desires of everyone, and they are full of compassion for the fallen conditioned souls.]

Today is the day of disappearance of Swāmī Mahārāja. We may try to talk about him, according to our capacity. I saw him first in nineteen thirty in Allahabad. At that time he was an agent of Kārtti Bose Medical Company, _________ [?] Road, Allahabad. And that arrangement for Bhāgavata reading at night, I was white clad at that time, and one Bhāratī Mahārāja was very popular in explanation of Bhāgavatam. I took him there with a few other brahmacārīs for saṅkīrtana, and then Bhāgavata explanation, then again saṅkīrtana. And the arrangement was made for us to take prasādam there at night.

Swāmī Mahārāja’s father, his previous life as Hari Charan De, his father Gaura Mohan, old man, he was also there. In the beginning, as he was in the line of the Goswāmīns dīkṣā, ______________ [?] he did not relish in the beginning, but after hearing the Bhāgavata-pāṭ and kīrtana he was very much satisfied, we saw. And approached to mix with us affectionately, old man, affectionately and sincerely, with a smile, laughing. We took prasādam and went away. That was practical first connection with Gauḍīya Maṭha, of Swāmī Mahārāja.

I heard, later on, that he with one of his friends, Naren Boli [?], went to see our Guru Mahārāja, Bhaktisiddhānta Saraswatī, while he was in _____________ [?] hired house. And after a talk with him, after attending the discourse of our Guru Mahārāja, Bhaktisiddhānta Saraswatī, he told that, “This thought came in my mind, that after so long a time, the teachings of Mahāprabhu have come to a proper place. The Goswāmīns they failed to represent Him. And now it has come in the hand of a proper person who will represent the teachings of Mahāprabhu in a fine and perfect way to the world. It was with this conception I came.” Just after the second connection in Allahabad.

Then perhaps nineteen thirty three when the foundation stone of the present ________ [?] Gauḍīya Maṭha was laid, at that time he took Hari-Nāma dīkṣā. I do not remember exactly. Then I met him in Bombay. I was in the Maṭha there. And he, leaving his service as an agent, he started independently his own business, and Bombay he selected as his field, and his family was living there. At that time also, now and then, he used to come to the Maṭha. And when Prabhupāda went there, very often he used to visit the Maṭha.

And at that time Bon Mahārāja returned with two western followers. He was present, and his remark that, “Here the Europe defeated by Asia.”

And also he said that, “There, Bhaktisiddhānta Saraswatī Ṭhākura in his discourse told that all of you must be prepared for western propaganda.” Prabhupāda did for the preaching campaign in the western countries. And asked him also particularly, “You also be ready. You will have to go for propaganda in the west.”

Then, after that, maybe thirty four, five, something like that, then long time I had no connection with him. I was in the Madras side perhaps, or __________ [?] preaching in Bengal in general way. Then after Guru Mahārāja departed and we were engaged in our internal position of – engaged in important position of how we can go together. And there was mainly two parties.

Prabhupāda, just before his departure he told, “Form a Governing Body of ten or twelve, but Kuñja Bābu will manage as long as he lives.”

Because Kuñja Bābu he’s generally considered to be the co-founder of the Mission. The ontological side represented by Prabhupāda, and this esoteric side, to get Maṭha and men, the monetary side and the external side, he was managing. In this way. So Prabhupāda had some grateful attitude towards Kuñja Bābu.

In spite of his affinity towards his family, which we could not – we who had left everything of our previous life’s connection, it would be difficult for us to tolerate that a man who has kept his family connection doing the service, educating his brother and son in a family way, how he will be respected as the head of the management department? Little difficulty we felt for that.

But Prabhupāda, Guru Mahārāja, all along he was supporting Kuñja Bābu. “The Mission belongs to him.” That was, when any complaint against Kuñja Bābu used to come, a little intense way, Prabhupāda said, “All may go. Only Kuñja Bābu should remain. Then everything will be all right.”

We heard these remarks, though we were not very satisfied to hear that. Some far reached me we could understand but it was not very pleasant that a gṛhastha he will manage the sannyāsīns. That seemed to be redundant. The last words also, “Form a Governing Body, but Kuñja Bābu will manage as long as he lives.” That was his last words.

And before that he registered a document. Three. At that time the Mission did not develop so much. So Kuñja Bābu, Paramānanda Prabhu, and Vāsudeva Prabhu, these three trustees. And Prabhupāda taking sannyāsa he registered everything to this Trust Board. That was there. And the Governing Body, the management above the principle and purity of purpose, some division began to grow. One, ontological side, another the management side. In this way. And the senior sannyāsīns they also wanted independence. And we wanted that there must – division means there must be an Ācārya. In this way it began to grow. Anyhow, the necessity of an Ācārya that was accepted, and all, the whole Governing Body, including Kuñja Bābu accepted that principle, an Ācārya was required. But a few of the senior sannyāsīns, including Bon Mahārāja, Bhāratī Mahārāja, Nemi Mahārāja, them three, Kuñja Bābu and Paramānanda, five members of Governing Body. And the other side, eight members of Governing Body. There the difference grew.

Then Kuñja Bābu he hired a house in south Calcutta and with his party he moved there. And we were told that many ornaments of the Deities, documents, all that were in his custody he removed them there. Perhaps some apprehension he may have had that they may be forcibly taken by the majority party. Anyhow he privately removed all the properties, ornaments, and important documents, and this was the mood we were told. We were not much concerned with the management. And he, to get the profit of that rule, that registered deed by Prabhupāda previously, he took it to get the profits. He took the line of the will, because minority. And the majority opposed was this side, here, there. And minority five members with that will, previously, another party. And few joined then, mainly about, more than three fourths with us and less than one fourth was with Kuñja Bābu when litigation began, in different ways. That was the first division.

Swāmī Mahārāja perhaps at that time he was in Bombay, and from there in the meantime he went to Calcutta. Then after two years perhaps. Prabhupāda, first of January, thirty seven. And about thirty nine, then again division began in our camp. Some private letters of Vāsudeva Prabhu carrying suspicion to his character very clearly, anyhow that came to light. And some of us could not tolerate that the Ācārya will have such a black spot. We were taking money and especially men to one who will have such suspicious character, black spot, we could not tolerate that. So, many took active part to correct that, to oust him, and to place another Ācārya.

But my position was quite different. I had got much friendship with Vāsudeva Prabhu. He also liked me much. I could not do anything against him. Simply, I was disappointed, dejected, and thought that according to my conscience I wanted to do something, purging some esoteric side with the ontological side, that principle. Making it principle we wanted to start. But God’s will is otherwise, Kṛṣṇa’s will is otherwise. When there is also such disappointment, so I should not live in the Mission, I’ll go out and go on with my own life. It is not Kṛṣṇa’s will. So I was passive but others were active to oust him. So again the quarrel began in this camp.

And so far that the party headed by Keśava Mahārāja was in the management of Māyāpur Maṭha, mainly. He was the manager there. Kuñja Bābu, general management of all the Maṭhas and the Māyāpur Maṭha with property, small zamīndāri etc, that was managed by Keśava Mahārāja, successfully. And they began to oust.

But among the supporters of Vāsudeva Prabhu was one scholar, that Nisikanta Sanyal. He was a man of unquestionable character and scholarship. In all respects he had got prestige. He stood for Vāsudeva Prabhu. So long tension, but they all had to come out, one by one.

I patiently tolerated everything, whatever it was that came on me, I could not leave the Maṭha, but did not take any opposition side, all passive. Only in a repenting mood. What is this? What for we came? And what is the present position? Suffering from disappointment. But as long as I could live there I was able to tolerate their cruelty I remained there.

Professor Sanyal had some special respect for me, “That he’s sincere, intelligent, and not a seeker of any power or position. But he’s really disappointed by something.” Then Sanyal died.

I left the Maṭha and went for preaching purpose. And Śrīpāda [Bhakti Vicār] Yājāvara Mahārāja, and Mādhava Mahārāja – Hayagrīva Brahmacārī at that time, they followed me. I first went to _________ [?] and then __________ [?] Maṭha was established, independently. But I was not to remain in the Maṭha. I went first for a few months straight to Vṛndāvana. And from there, after observance of this Kārtika, I, without any information to any of the friends, secretly I managed to come and hire a house. I met my brother who was in ___________ [?] in the service. I was penniless. What to do? In Vṛndāvana the mādhukarī system is there, but in Navadwīpa no mādhukarī system. And all gṛhastha they eat meat and flesh, so mādhukarī is not possible. I saw him and requested him, at the present, some money you may give to me. And with this arrangement I came and rented a house for two rupees per month. I came here privately. Then anyhow my friends they tried their utmost and found out me, and they began to come and go, in this way. Then Śakhī Bābu, one of my gṛhastha Godbrothers, he was very much affectionate to me. He purchased this land and I came and set up.

When I settled here and I went to Calcutta I found Swāmī Mahārāja again there. That was in Sitakanta Banerjee Lane, there two rooms, and four rooms were hired. And generally I used to live here, and now and then I visited Calcutta. And there was one office, and a few that came to live with me in the meantime, not very important brahmacārīns, they used to live there and to collect some funds, in this way. And when I went there I lived. More intimacy grew between Swāmī Mahārāja and myself, at that time that Abhay Charaṇ.

In the meantime Madan’s mother came to me for initiation. I sent her back to Goswāmī Mahārāja. He had a centre there, nearby the house of Madan’s mother _________ [?] Anyhow, the Prapanna-jīvanāmṛtam was published at that time. I was living next door. I did our office work there. And intimate connection I had with him at that time. The Bhagavad-gītā translation began. The Back to Godhead first published there. And many discussions as well. I found that business is not very favourite to him. Anyhow but his heart is in the preaching line, Mahāprabhus, and very enthusiastic for preaching the doctrine of Mahāprabhu. Anywhere he finds any opportunity, publish one copy of that journal. In this way. And inevitably of course he had to do something for the business. In this way for a long time I lived with him. Then we had to leave that house and the connection was cut off. And I was getting some sort of information. He used to come here also at times.

Then also I heard that his youngest sister, that Mādhana’s mother, she told me that, “I advised my elder brother that you tried your best but you are wholly unsuccessful in your business life. Your children are grown up. You leave them to their fate and take sannyāsa, and go to your proper field.” And ultimately he did.

Before that he wrote a postcard to me. Perhaps that postcard may be with me, but I asked them to find out but failed, from Allahabad…


Note: Until May of 1982 Dhīra Kṛṣṇa Mahārāja was the sannyasa disciple of Sripada Harikesha Maharaja, one of the eleven initial ISKCON gurus after the disappearance of His Divine Grace Srila Bhaktivedanta Swami Maharaja Prabhupada. His brahmachari name was Dhīra Kṛṣṇa dasa. At the time the following recording was made Dhīra Kṛṣṇa Mahārāja had renounced his sannyasa guru and taken sannyasa again from Srila Sridhara Maharaja, who gave him the name Bhakti Sudhira Goswami Maharaja (aka “BSG”, as he later referred to himself.) — bkg

Śrīla Śrīdhara Mahārāja: …I have got my – I’m very happy to hear the song of the birds, and beasts. I feel peace much more and pure in the company of the birds and beasts than the human society.” That was his [Srila Bhaktivedanta Swami Prabhupada’s] purport of his writing.

Then I heard that he went to Vṛndāvana, then came to me for asking for sannyāsa. But I told, considering his family condition, that try for some time for the life of renunciation; then you should take sannyāsa. But that did not satisfy him. Then he went to Vṛndāvana and tried to find a place for him for special study. And in Jīva Goswāmī’s place, that Rādhā-Dāmodara, a big compound, there he, with the permission, constructed a room and began his study of Bhāgavatam, the translation, all these things, and took sannyāsa from Keśava Mahārāja. In this way. And already he was familiar with so many business men, of Delhi, etc, anyhow he managed to live there alone, and also could collect funds for the publication of Gītā and Bhāgavatam, all these things, alone, single handed he did that.

Then we suddenly heard that he had made arrangement with some capitalist and going to the west for preaching. And perhaps came here and saw me once. “That I’m going. I have already asked for the books to be sent to some port on the western India.” And he will leave also via Calcutta, Madras, perhaps from Calcutta, he took the ship going to America. And then you know from him that he halted for a day or two in Śrī Laṅkā, and then going on the western coast took delivery of the books and started.

And it is written in his letters that he took great risk and inspiration. And dainyam, ātma-nivedan, to draw the higher authority to our level, the property is only to improve this dainyam, ātma-nivedan, goptṛtve, śaraṇāgati. Wonderfully I found that in his letters, how he emptied himself, and fervently praying to Kṛṣṇa to help him for this wonderful campaign. And how empty handed he landed there, and gradually he preached glorious successful life in the propagation of the love divine of Mahāprabhu, Kṛṣṇa prema, throughout the world. That is a wonderful tale, more supernatural than humanly.

Then also several times he visited me. I was told that he left in [nineteen] sixty five. And I don’t remember what year he first came with Acyutānanda, and perhaps seventy eight or so.

Dhīra Kṛṣṇa Mahārāja [BSG]: Sixty eight.

Śrīla Śrīdhara Mahārāja: Sixty eight, perhaps, or so, first. And then many a time he visited this Maṭha. And Acyutānanda lived with me nine months. I sent him to Calcutta, requesting Mādhava Mahārāja to give accommodation. And then there he met many gentlemen and started this present Caitanya-candrodaya Matha.

I went there several times, from the beginning of the Maṭha. And after his departure also I visited once or twice. My lecture was, “I used to come here with happy heart. Today I have come with a heavy heart.” Then, I was always considered to be a friend of that institution. Gradually difference came, because I could not give up my independent consideration about Mahāprabhu’s instructions, preachings. I have got my own mind. Gradually this difference grew.

At present they also tried to get help from me. And I also did not like that I should interfere with them. But dissatisfied members who came to me, according to my own religious conscience I used to advise them. First in the line of wait and see. Then the next stage I advised them, all the aggrieved parties meet together and ask them about your grievance, to modify, to be liberal. They also came several times. I recommended don’t do so harshly, but mildly compromisingly, affectionately. Otherwise the people at large will lose faith in you. You say the appointed Ācārya and member so easily punished, then that will give a loss of faith in you in general. They accepted, partially. But then they thought that what Swāmī Mahārāja advised them, to come to decision and the committee is absolute. I could not accept that. When they came and told that I should support the decision of the committee, I told plainly that I’m not under your committee.

“No, no, no. We don’t think like that.”

Then I told that really, I’m not one with your committee, and not even am I wholly one with Swāmī Mahārāja. I have got my special consideration and conception about that. They wanted to know how. I told that my object is to go, though it is very difficult and vague, still I have got my aim towards mādhurya-rasa. As our Guru Mahārāja also gave me that hint, and in my writings also during his presence, or in Rāya Rāmānanda, and the Guru paramparā, and the mantra which he gets from the Guru, they’re leading towards mādhurya-rasa, it is clear. But at the same time it is not very cheap. It is very, very high. But still that is the aim. I have written it clearly in my own Sanskrit poetry devoted to Bhaktivinoda Ṭhākura. And that was very much appreciated by Guru Mahārāja. All my articles led to that – that the very acme of our attainment is Rādhā-dāsya, the differentiation of the rasas of the service of Kṛṣṇa. That is leading to that.

And Swāmī Mahārāja what he gave you all, that is general devotion, not so much about the above realisation. In this way everything, difference grew. And I asked those who came to me, then you consult together and form a party and go on in your own way. Charu Swāmī and others used to come. They tolerated that so much, in theory. But when practically it was done they formed another party who were not satisfied with the present ISKCON government. Independently to reach your goal, and I may help you with my understanding, my experience, I may help. I can’t tolerate much very big concern. I’m constitutionally unfit to mix myself with big affairs. So I may stand aloof, but you may combine and go on with your work as you can conceive, and with my experience I shall try to help you. In this way it has come to this present position.

Our friend, this Goswāmī Mahārāja [BSG], who had some appreciation of my talk about Mahāprabhu and these spiritual things. Charu Mahārāja went with some news to the west concerning me, but when he returned he told that Dhīra Kṛṣṇa Mahārāja he has already begun. He has collected some tapes of the ISKCON during Swāmī Mahārāja’s appearance, collected and brought here. And so many gentlemen used to come to me and they asked so many questions and I used to answer them as I know. And they were taped and these things were pushed there somewhat independently by our Dhīra Kṛṣṇa Prabhu. I heard, I got the information from Charu Swāmī. And perhaps he, and Bhāvānanda Mahārāja, and another gentleman, went to deal with Haṁsadūta Mahārāja, to bring him in the peaceful connection with ISKCON. At that time __________ [?] told this.

And a little before, that Pradyumna Prabhu, he came to me with eighteen points of difference with the ISKCON. And I sent it to Tamāla Kṛṣṇa Mahārāja. But he told that he’s very busy in his present propaganda. When he will come to Navadwīpa, during Gaura Pūrṇimā Utsav, the birthday of Mahāprabhu, he will meet me. But he came and went away, did not care to meet me.

Then those who were dejected, they were indifferent to ISKCON and went away. At that time also many came, and I asked them, wait and see, and you combine yourself and put a petition to the body. And if they do not care in any way then you can form a committee of your own. And according to your conscience you go on with the instructions you could understand from your Guru Mahārāja. You should not leave the mission altogether and go back to your private life, but remain in your spiritual life and try to continue with this propaganda, and of same conception. You persons of same, similar conception, you meet together and form a party and go on with it. That was my ______________ [?] Hare Kṛṣṇa. Gaura Hari bol. Hare Kṛṣṇa.

Once, while in America, Swāmī Mahārāja was very much ill, sick, and apprehending that he’ll have to go away. He wrote a letter to me, “That I feel that I won’t live long. What do you want? Should I go back to India and die there? Or here I shall live and go on with my work up till my death?”

I of course, he told me, though unpleasant, I consider by the success of your activity there, that that land has been attached to you by Guru Mahārāja for your field of action. And Mahāprabhu told that prabhu-datta-deśa rūpa sanātana. To Rūpa, Sanātana, He has particularly given the field of Vṛndāvana. So I think you are given that land for your propaganda, and you go on living there up to your last breath. At the same time, my request, after your departure your samādhi will be in India. This arrangement should be like that, you’ll be brought here and some samādhi.

Anyhow, that unpleasant circumstance passed away, by the divine will of God hopefully. And he got sufficient time to preach there more. And at last he came here. He left this globe in Vṛndāvana, little higher place. Hare Kṛṣṇa. And this ________ [?] departure circumstance also was very happy. I heard from Kṛṣṇadāsa Bābājī and Charu Swāmī who told that he attended his last bed, he was taking the Name.

He absolved himself from any offence what he thought he might have committed against the Godbrothers, for his remarks against many. “For the necessity of the preaching activity I might have abused my Godbrothers. I beg forgiveness for that.”

This dainyam, humility. And while taking the Name of Kṛṣṇa, I heard from Charu Swāmī, that he was taking silently the Name of Kṛṣṇa, lying on his back. Then the very last moment, “Hare Hare Kṛṣṇa.” In this way two hands went up, then the hands fell, finished, departed, happy departure.

Hare Kṛṣṇa. Gaura Hari bol.

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfil the desires of everyone, and they are full of compassion for the fallen conditioned souls.]

And he requested, the last time when he came here in this Maṭha, two hours at noon he took rest in that room, on the roof. After coming he told me, “A very good room.” But I thought at that time, one who has got the experience of so many big high buildings of New York, London, etc, and this small room he’s relishing so much. It is wonderful. That came to my mind. What is this? That is from another standard, standpoint.

And at that time the two thirds of the roof of this Nat Mandir was not finished. He saw it, so he asked, the last time, “That if that is not finished – Nat Mandir of Śrīdhara Mahārāja, you try to finish it. And also, try to have constructed Nat Mandir in Yoga-pīṭha, Mahāprabhu’s temple __________ [?] lecture hall there.

And a Trust – old, holy places, for restoration he created a Trust Fund, I was told.

Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.

He had extraordinary appreciation for Guru Mahārāja, Bhaktisiddhānta Saraswatī, for his tendency and endeavour to preach the teachings of Mahāprabhu to the present civilised section. First, when they met, he noted that and he expressed, “That after so long a time the responsibility of the preaching of the doctrine of Mahāprabhu has come to a proper place.”

And at the last position, in the last life also, he showed the same thing, he carried out that at the latter part of his work, he began. Bhaktivinoda Ṭhākura conceived, Bhaktisiddhānta Saraswatī Ṭhākura began, and he has done with a great success – Swāmī Mahārāja. The propaganda, the preaching of the doctrine of Mahāprabhu in the civilised western world.

And as a result of that you have come. So much so that I was conceived to be sent to the west, but I could not. But overflowing flow of the propaganda of Swāmī Mahārāja has brought you all here to me. He was so intensely and sincerely he took up to finish the latter part, after part of the preaching community of his Guru Mahārāja. Overflowed, and he came. And I’m also given a chance. He was lent first, and in the last stage also he’s being utilised in an inundation, charming.

And Guru Mahārāja once told, when this Bhakti Vijaya Bhavan was built by the management of Kuñja Bābu, [Bhakti Vilās] Tīrtha Mahārāja later on, and near the gate of the Maṭha.

In some Vyāsa-pūjā address Prabhupāda remarked, “That my Śrī Vigraha, my favourite incarnate, he has given me a position on the gate of the Maṭha. What is this?”

He began his life inside. Maybe this old building was near Rādhā-kuṇḍa. This Govardhana considered – the elevated land of Caitanya Maṭha as Govardhana. And with little tank named Rādhā-kuṇḍa. And building his own simple two storied building he used to stay there in his bhajan life.

“That I’m sitting near Rādhā-kuṇḍa, Govardhana. ______________________________ [?]

But his new building was constructed just near the gate of Caitanya Maṭha.

With a little touch of deploration he told, “What is this? Why am I placed near the gate? It is the custom of the Rāmānuja sampradāya. That Garuḍa stambha, just far away, and outside the gate the Garuḍa stambha is built and there from far off they see, have a look at their master. But Mahāprabhu has demolished all these things. He has given the servitors their place, shown from Bhāgavatam, that that is on the lap, on the shoulder, on the breast, on the head. Kṛṣṇa as being the supreme entity is so gracious that He has accepted His servitors on His lap, on His breast, on His head, on His shoulder. So thick is the affectionate connection. And then how I am posted near the gate like Rāmānuja sampradāya?” He deplored.

In this sort of theism as given by Mahāprabhu that gives the place of the servitors very near, very closer, the closest to the entity of love. The servant may be so much affectionate, so much old, so much favourite, sometimes, He Himself wants to serve His servants so, and in permanent thing.

Jesus showed, before his crucifixion, he washed the feet of his followers. “That the emblem, that I take out all the filth, dirt, that may be supposed to exist in your lowest part. I cleanse you wholesale, of all the nasty dirts included in you.”

And Guru, “I’m preparing you to be accepted by my Lord. I’m cleansing you to the utmost. I think it is my duty to clean up the disciple from all his conceptions of meanest dirts, meanest things of him. To purify, to be acceptable by my Lord.” The duty of Guru is the duty of a servant. Our Guru Mahārāja, whenever he was shown any honour – dāso smi – that was his reply every time, dāso smi. “I am your servant.” That was his, voice came always, that was the fashion. Whenever anyone is lying prostrated before him, dāso smi. “I want to purify you to be acceptable to my Lord. That is my duty.” He says.

And the purification is extreme, not only ending there, but purification of such a degree that it can climb up to the realm of affection, so intense, that one can climb the – in sākhya-rasa, on the shoulder, and the lap. Sukadeva Goswāmī,

nandaḥ kim akarod brahman, śreya evaṁ mahodayam
yaśodā ca mahā-bhāgā, papau yasyāḥ stanaṁ hariḥ

[“Having heard of the great fortune of mother Yaśodā, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?”] [Śrīmad-Bhāgavatam, 10.8.46]

“What sort of peculiar wonderful sādhana is there, by which that Parabrahman, the highest entity, can be attained in such a most intimate position, intimately we can have? We can play with Him. We can climb on His shoulder. Many things. And Yaśodā can whip, Nanda’s shoes also He can bear on His head. So close connection theism.”

martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me
tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai

[“One who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way, he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.”]
[Śrīmad-Bhāgavatam, 11.29.34]

“He enters into Me. And what does it mean properly? Me means that I am Brahman and he enters and disappears? It is not that. Me means My family. I have got My eternal family. And he’s accepted to give service there, and so impossibly intimate service.”

So connect with that sort of highest prospect of our life through so many, that is not a very easy thing. And to accept that sort of expedition, to begin and to continue and to attain success of that, it is not a very easy thing. It is the highest fortune one can expect to have, hope to have.

So today is the day of departure of Swāmī Mahārāja. We show our highest honour to him, who has fulfilled the high, internal desire of our Guru Mahārāja, common good, Guru Mahārāja, Bhaktisiddhānta Saraswatī, Bhaktivinoda Ṭhākura, Mahāprabhu. And given both Mahāprabhu līlā, Guru līlā, and Kṛṣṇa līlā in Vṛndāvana, Navadwīpa līlā. Gaura Hari bol. Nitāi. Nitāi Gaura Hari bol.