Srila Bhakti Siddhanta Saraswati Thakur’s disappearance festival 2013. Sripad B.K. Tyagi Maharaj. January 1, 2013. Nabadwip Dham, India

Srila Bhakti Siddhanta Saraswati Thakur’s disappearance festival 2013.

Morning class by Sripad B.K. Tyagi Maharaj at our Nabadwip Sri Chaitanya Saraswat Math.

“Srila Sridhar Maharaj, after the disappearance of Saraswati Thakur, also composed a short verse: nikhila-bhuvana-māyā... the theme of which being: May ‘Bhakti Siddhanta vani’, may Prabhupad’s teachings play within our hearts. Once he remarked that on this day Prabhupad became vani, or he assumed form fully as his expression, as his word ... Through the teaching of the Guru we find the association of the Guru, we find connection with the Guru. So, Sri Chaitanya Saraswat Math and all of its preaching is basically the expression of this prayer: May the word of Bhakti Siddhanta play within our hearts.”

Nabadwip, 1^st January 2013.

Фестиваль, посвященный дню ухода Шрилы Бхактисиддханты Сарасвати Тхакура, 2013 года.

Утренняя лекция Шрипада Б. К. Тьяги Махараджа в нашем Шри Чайтанья Сарасват Матхе в Навадвипе:

«Шрила Шридхар Махарадж после ухода Сарасвати Тхакура составил короткое стихотворение «никхила-бхувана-ма̄йа̄», что означает: «Пусть бхакти-сиддханта-вани, учение Прабхупады, играет в наших сердцах». Однажды он обмолвился о том, что в этот день Прабхупада стал вани, или полностью принял форму своих высказываний и слов... Через учение Гуру мы обретаем связь с Гуру, общение с Гуру. Таким образом, Шри Чайтанья Сарасват Матх и вся проводимая в его рамках проповедь фактически заключены в этой молитве: «Пусть вечно играет слово Бхактисиддханты в наших сердцах».

_English

Sripad Bhakti Kamal Tyagi Maharaj

Srila Bhakti Siddhanta Saraswati Thakur’s disappearance festival 2013

_{(January 1, 2013. Nabadwip Dham, India)}

 

mukaṁ karoti vāchālaṁ paṅguṁ laṅghayate giri
yat kṛpā tam aham vande śrī guru dīna-tāraṇam^[1]

nikhila-bhuvana-māyā-chhinna-vichchhinna-kartrī
vibudha-bahula-mṛgyā-mukti-mohānta-dātrī
śithilita-vidhi-rāgārādhya-rādheśa-dhānī
vilasatu hṛdi nityaṁ bhakti-siddhānta-vāṇī^[2]

vande nanda-vraja-strīṇāṁ
pāda-reṇum abhīkṣṇaśaḥ
yāsāṁ hari-kathodgītaṁ
punāti bhuvana-trayam^[3]

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ^[4]

So today is the disappearance day of Srila Bhakti Siddhanta Saraswati Thakur. And we heard from Srila Acharya Maharaj this morning, on this day Srila Sridhar Maharaj would not come downstairs. He would not come out on this day and two weeks from now in the time of Mahaprabhu sannyas. He observed this day in very grave mood. And would speak about Saraswati Thakur and specifically for this occasion he composed a set of prayers known as the Sri Sri Dayita [Das] Dashakam in which he prays to Prabhupada on this day. And there’s there are many but there’s one I find particularly beautiful recording of Srila Govinda Maharaj reciting these prayers and the mood that he recites them in can, I mean, I am not one to say but it seems to set the, set the mood of the day and of the prayers. So, it’s about five minutes long if you come close, we can listen to that and it’s in these prayers are in the Kirtan guide on page 290. If you want to follow along, they’re on page 290. But we can listen to Srila Gurudev:

#00:02:03#

nīte yasmin niśānte nayana-jala-bharaiḥ snāta-gātrārvvudānāṁ
uchchair utkrośatāṁ śrī-vṛṣakapi-sutayā-dhīrayā svīya-goṣṭhīm
pṛthvī gāḍhāndhakārair hṛta-nayana-maṇīvāvṛtā yena hīnā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

yasya śrī-pāda-padmāt pravahati jagati prema-pīyūṣa-dhārā
yasya śrī-pāda-padma-chyuta-madhu satataṁ bhṛtya-bhṛṅgān vibhartti
yasya śrī-pāda-padmaṁ vraja-rasika-jano modate sampraśasya
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

vātsalyaṁ yach cha pitro jagati bahumataṁ kaitavaṁ kevalaṁ tat
dāmpatyaṁ dasyutaiva svajana-gaṇa-kṛtā bandhutā vañchaneti
vaikuṇṭha-sneha-mūrtteḥ pada-nakha-kiraṇair yasya sandarśito ’smi
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-chaitanyachandre
karṇa-kroḍāj-janānāṁ kim u nayana-gatāṁ saiva mūrttiṁ prakāśya
nīlādrī-śasya netrārpaṇa-bhavana-gatā netra-tārābhidheyā
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

gaurendor asta-śaile kim u kanaka-ghano hema-hṛj-jambu-nadyā
āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham
gaurāvirbhāva-bhūmau rajasi cha sahasā saṁjugopa svayaṁ svaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

gauro gaurasya śiṣyo gurur api jagatāṁ gāyatāṁ gaura-gāthā
gauḍe gauḍīya-goṣṭhy-āśrita-gaṇa-garimā drāviḍe gaura-garvvī
gāndharvvā gaura-vāṭyo giri-dhara-parama-preyasāṁ yo gariṣṭho
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

yo rādhā-kṛṣṇa-nāmāmṛta-jala-nidhinā-plāvayad-viśvam etad
āmlechchhāśeṣa-lokaṁ dvija-nṛpa-vaṇijaṁ śūdra-śūdrāpakṛṣṭam
muktaiḥ siddhair agamyaḥ patita-jana-sakho gaura-kāruṇya-śaktir
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

apy āśā varttate tat puraṭa-vara-vapur lokituṁ loka-śandaṁ
dīrghaṁ nīlābja-netraṁ tila-kusuma-nasaṁ ninditārddhendu-bhālam
saumyaṁ śubhrāṁśu-dantaṁ śata-dala-vadanaṁ dīrgha-bāhuṁ vareṇyaṁ
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

gaurābde śūnya-bāṇānvita-nigamamite kṛṣṇa-pakṣe chaturthyāṁ
pauṣe māse maghāyām amara-gaṇa-guror-vāsare vai niśānte
dāso yo rādhikāyā atiśaya-dayito nitya-līlā-praviṣṭo
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

hā-hā-kārair-janānāṁ guru-charaṇa-juṣāṁ pūritābhūr-nabhaś cha
yāto ’sau kutra viśvaṁ prabhupada-virahādd-hanta śūnyāyitaṁ me
pādābje nitya-bhṛtyaḥ kṣaṇam api virahaṁ notsahe soḍhum atra
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

_{(Śrī Śrī Dayita Dās Daśakam)}

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā
chakṣur unmilitaṁ yena tasmai śrī-gurave namaḥ^[5]

vāñchā-kalpatarubhyaś cha…^[6]

#00:07:31#

So, Srila Sridhar Maharaj would recite and explain this composition on this day in the company of the devotees.

#00:07:45#

…pādābje nitya-bhṛtyaḥ kṣaṇam api virahaṁ notsahe soḍhum atra
yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

“Wherever you are take me there. And I have no desire, no inclination towards being separate from you. Without you I feel empty. The world feels empty.” This is the overarching theme. He describes Prabhupad Saraswati Thakur as vaikuṇṭha-sneha-mūrteḥ or the embodiment of infinite affection. And having come in connection, with that having come in connection with Prabhupad, all else feels cheap of little value. Even they’re at this very extreme statement, even you know what quote unquote love is found within matrimony or friendship or the parent-child relationship in this world. And I found all of these things to be trifling, all of these things to be deception when compared to the quality of the love and affection we received from Prabhupada. So, having felt that infinite affection and then to be separated from him he feels as though, he is in a void, he feels as though the world is empty.

#00:09:25#

hā-hā-kārair-janānāṁ guru-charaṇa-juṣāṁ pūritābhūr-nabhaś cha…

“And the cries of the servants of his feet, the cries of his chaste servitors filled the sky.” Prabhupad disappeared in Kolkata in the Bagh Bazaar Gaudiya Math at about mangala-arati time on January 1st 1937. And about 24 hours before that this celebrated event took place in which he gathered together the leading leaders of his followers and from them heard different kirtans and specifically requested Srila Sridhar Maharaj to sing Śrī-rūpa-mañjarī-pada, sei mora sampada. He requested others to sing other songs but specifically wanted to hear this song which is regarded as the most you can say the expresses the inner hearts of the Gaudiya, the Rupanuga-Vaishnavas. He specifically wanted to hear this song from Srila Sridhar Maharaj even though he was not present at the gathering at that moment and someone else had already started to sing. So, you know, these circumstances, you know, illustrated the specific appreciation that Saraswati Thakur had for Srila Sridhar Maharaj. And this took place on December 31st of 1936 and following that kirtan that morning Prabhupad was there for that day and the next morning at that same time he was gone. And many of the devotees had some, you know, some sense that this day was coming soon.

#00:11:26#

And so, beginning at that very early morning then they immediately arranged a car an entire bogey so to speak. At a train from Sealdah station and from Sealdah they traveled with Prabhupada’s body to Krishnanagar that time there was Nabadwip railway station. Or there was but it wasn’t accessible. And then from Krishnanagar they boarded Prabhupad on the top of a bus and then in the bus came from Krishnanagar to Mayapur. And then they arrived at Mayapur Chaitanya Math and began to dig and the digging went on for most of the day. And then before the evening came the digging was completed and Prabhupad was placed in samadhi. And Srila Sridhar Maharaj remarked how dignified he appeared how like dignified and beautiful his form appeared at that time. And they placed him sitting like in that picture that’s on his that well-known picture sitting like this in a meditative pose. And Srila Sridhar Maharaj personally was placing the salt around, you know, place the dirt and he was the last person to, you know, see Prabhupad’s form and then they completed the, you know, the way the things were done for samadhi. And then in the evening there was a pot kirtan and the devotees they sang songs spoke about Prabhupad and they requested Srila Sridhar Maharaj to sing they took note of, you know, Prabhupad’s desire to hear that song from Srila Sridhar Maharaj. So, they requested him to sing that song again in the assembly. And Haridas Thakur nirjan, Antya-lila chapter 11 of Chaitanya-charitamrita was read as is customary at the disappearance of the Vaishnava. And the next day another and they had fasted the entire day traveling from Calcutta knowing it all day on the train, then the bus, then the digging, then the pot kirtan and all day completely busy. And he said that, you know, Srila Sridhar Maharaj, it was, you know, remarked it was, you know, an extremely challenging circumstance to be emotionally distraught as well as physically exhausted. And so, it was, you know, the most extreme of experience also as we know this time of year is very cold. So in like the coldest time of year. In this way [19]37 came to an end and [19]36 ended and [19]37 began.

#00:14:51#

And then the next day they had another program at the Chaitanya Math and the various leaders were invited to give speeches. And about one or two weeks prior to all of this Prabhupad had issued some instructions for how his mission should be carried on after him. And he requested that the leaders of the mission form a governing body and that they cooperate in carrying on the mission’s activities. And he gave particular responsibilities to particular devotees. He requested Bhakti Vilas Tirtha Maharaj who is Kunjada to look after Mayapur Chaitanya Math and the mission’s property and management, he requested Ananta Vasudev Prabhu to ensure that the teachings of Rupa and Raghunath [Goswami] were continued to be preached properly, primarily he gave specific instructions... as well as others he gave other particular responsibilities, he wanted them to carry out. And so, these such persons were gathered together and they discussed how the mission would go on at this time. And I don’t remember who but one Vaishnava, I can’t remember his name, he spoke, and I don’t know the verse, but he told us the verse of Bhagavatam that described that after the disappearance of Krishna the Bhagavatam has risen like the sun. And in the light of the Bhagavatam the darkness of the Kali-yuga is dispelled and the souls are going on gloriously. And, you know, as though to indicate, you know, now Prabhupada has departed and with his advice we shall continue. With the shastra with his teachings we shall continue. And Srila Sridhar Maharaj described this and he said, I heard this man’s speech and later I was invited to speak and I was compelled to speak the opposite matter.

#00:17:08#

And say, you know, that never shall we consider that we can proceed in our spiritual life independent of the Vaishnava, independent of submission to a higher Vaishnava. And that though our Guru Maharaj has departed it is not that simply according to our own design according to our personal understanding of the scripture we will go on as we see fit but that we will remain submissive to and subservient to a higher Vaishnava. And that without doing that it is not possible to cultivate Rupanuga-bhajan. He spoken this way. And those who are fortunate could appreciate, you know, what he was saying. And not ironically but, you know, profoundly right. He was that Vaishnava that so many proceeded under in the future. But so many considered following Prabhupada we’re hearing Prabhupada speak through him. Many remarks in that way, many not only remarked or not only said but felt that in their hearts. That after our Guru Maharaj through this, through Srila Sridhar Maharaj I am getting Prabhupad that I am hearing this... No, no, I’m fill, I’m hearing from Prabhupad throught him. Really, I am getting I felt that way. And then news spread quickly throughout the mission of this event. And then maybe a week or, I don’t know, ten days some time later than in a large-scale gathering was held that the Bagh Bazaar Gaudiya Math and the leaders of persons who were, you know, elsewhere at that time everyone gathered in the Bagh Bazaar Gaudiya Math. And further memorials things were held and at that time Prabhupad had visited Vrindavan a few times and had some followers and things and there was one panda staying in Govardhan at that time named Balaram.

#00:19:23#

And he was a disciple of Saraswati Thakur and at this time there were no mobile phones or email or waste SMS to communicate instantaneously. So, Balaram was in Govardhan and on the New Year’s Eve that night while asleep he had a dream in which he dreamed Prabhupada came to him. And, you know, like arrived and said, “Balaram, I have come.” You know, I most likely he was speaking Bengali, you know:

#00:20:00#

[Bengali]

I mean something like this. And Balaram had this dream and he woke up and he thought, “This is very, very unusual, this is a very remarkable dream.” This very, very [unclear] vision of Prabhupad. I have come right and at that time Balarama panda he was in Govardhan right. And later that day he received a telegram—“Prabhupad has left the world.” And we know that during the final months of his life he repeatedly requested to hear the Govardhana-vasa-prarthaha-dashakam of Rupa Goswami Prabhu the theme of which is:

#00:20:49#

…nija-nikaṭa-nivāsaṁ dehi govardhana! tvam

“Oh, Govardhan, please grant me a place to stay beside you, allow me to live beside you.” Raghunath Das Goswami, he would hear this song as well as Sri Rupa Mangari Pada from Jajjavar Maharaj during Kartik, a couple of months before he departed, each day he would have Jajjavar Maharaj recited these compositions as well as others expressing the desire for Rupanuga-bhajan under the guidance of Rupa Goswami Prabhu to engage in bhajan at Govardhan hill. And so, you know, we have these events happened indicating that he had returned to his place in Govardhan in that eternal service. But as Srila Sridhar Maharaj writes, the disciple, the servitor of Prabhupad what can he do without Prabhupad—“If my very existence is to serve him. And now he is not there. What am I to do? What is there for me?” So, you know, if one’s very existence is to serve Gurudev—“But Gurudev is not there to engage me in service. Then what am I to do? What is there for me?” In this way the world appears like a void regarding disappearance Srila Sridhar Maharaj would also said the verse of Das Goswami.

#00:22:43#

śūnyayate mahā-goṣṭham girīndro ’jagarāyate
vyāghra-tuṇḍāyate kuṇḍaṁ jīvātu-rahitasya me^[7]

Something like that, saying Raghunath saying, “Without my life—here ‘my life’ means ‘my Gurudev, Rupa Goswami Prabhu’—without my life, then Vrindavan, Govardhan, Radha-kunda, they’re dreadful, it’s the basic principle of everything. These things that are most attractive, most beautiful, most wonderful… Without my Gurudev they’re dreadful, they’re empty.” That type of extreme attachment. When the GBC [Governing Body Commission] of ISKCon first visited as a group, first visited Srila Sridhar Maharaj in following Srila Prabhupad’s, Srila Bhaktivedanta Swami Prabhupad’s disappearance and he spoke to them about this verse. This is the condition that you’re in. And as we’ll hear in a couple of weeks when we speak about the sannyas of Mahaprabhu. The cries of the devotees in separation from their Master are the most purifying sound in all of existence. More purifying, more heart touching. Then the joys, then the ecstasies are the cries of the devotees in separation from their Master. And in the residence of Nabadwip could not appreciate Mahaprabhu, could not understand Mahaprabhu. When they saw so many people dancing in ecstasy with Mahaprabhu, they could not understand it, could not appreciate it. But when they saw the people cry in separation... when they saw sorrow people felt in separation from Him then their hearts melted, then they came to appreciate.

#00:24:55#

So, separation and such sadness are a necessary element of necessary part, of the process, of the purification and softening of the heart. And then in that way can be considered a favorable beautiful thing. Uddhava would have was the dearest devotee of Krishna. He’s always with Krishna. He’s Krishna’s best friend. He looks like Krishna, he knows what Krishna is thinking without Krishna even telling Him. He can just buy very subtle gestures, he knows exactly what Krishna wants, he knows how to lie on Krishna’s behalf, he knows how to sneak things into Krishna’s hands. He, he knows very, very intimately about Krishna right. He is privy to all confidential information about wars, about politics, about family, about His wives, about His mother. He knows everything. Great Uddhav. Krishna, you know, Himself:

#00:26:06#

…naivātmā ca yathā bhavān^[8]

He tells Uddhava, “You’re even more dear to Me than I am to Myself. I hold you more dear that I hold that I care about even Myself.” But that Uddhava when he went to Vrindavan and he saw the Braja-gopis crying in separation from Krishna. He was amazed. He was astonished, he learned something, he was overwhelmed. And this morning Srila Acharya Maharaj mentioned one of the final statements of Uddhava after Uddhava visits the Braja-gopis, after he sees them crying and separation from Krishna where he says:

#00:26:56#

vande nanda-vraja-strīṇāṁ
pāda-reṇum abhīkṣṇaśaḥ
yāsāṁ hari-kathodgītaṁ
punāti bhuvana-trayam^[9]

He says I bow down to the Braja-gopis and eternally aspire for the dust of their feet. They [are speaking] Hari-katha, they [are] singing about Krishna purifies the three worlds.

#00:27:22#

…punāti bhuvana-trayam

And actually, in one sense we can say this is the origin of Nama-sankirtan. Where does Nama-sankirtan come from? Is it a Vedic, you know, method for something? The ultimate origin of Nama-sankirtan are the songs of the Braja-gopis that they sing in separation from Krishna. Be it after Krishna quote unquote departs from Vrindavan or daily while He’s all day away with the cows. And every day Krishna goes out in the morning after being fed sumptuously. And what can we say pampered by mother Yashoda? Then with so many cows, so many friends, horns, flutes, you know, decorations very nice back-lunches and the full affection of the village right. Then Krishna-Balaram, His friends and the cows go off into the forest for a day of adventure. And all the Braja-gopis wait for Krishna to come home. And they’re all day, they’re cooking things for Him when He gets back and making, you know, preparing sandalwood or [unclear] or so many fragrances and oils and flowers and so many things all day they’re preparing to receive Krishna when He comes home. And then when it starts to get into the afternoon right, then everyone’s on the road, everyone’s waiting on the road, just looking down the road, waiting, you know, and listening will they see Him first—when they first hear the flute everyone’s on the very edge. And at that time with such excitement and anxiety and longing the residents of Vrindavan would sing about Krishna.

#00:29:31#

And we, you know, such thinking can be described as Nama-sankirtan. So Uddhava hear that some kirtan of Braja-gopis. And he’s saying, you know, he is the most intimate associate of Krishna, he’s more closely related and with Krishna than anyone else ever right. But he bows down in the doors the Braja-gopis. So, our Guru-varga they’ve come from Braja Dham, from the association of Rupa Goswami there and there kirtan is that type of kirtan. The yuga-dharma of Nama-sankirtan that is general matter. Our Guru-varga kirtan is the Braja-gopis kirtan in separation from Krishna. They’ve come to give that kirtan to this world. Mahaprabhu came here to relish that sort of Nam-kirtan. And throughout Chaitanya-charitamritam you can see this threaded in a very dignified and profound way. So, today is the day of separation from Prabhupad. Srila Sridhar Maharaj composed his Dayita Das Dashakam in this regard.

#00:30:49#

…yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ’yam

“Wherever you are please take me there. I cannot bear to be without you.” And as we know Srila Sridhar Maharaj’s temple is known as Temple of Union in separation. And not what type of what appears within the heart in that state of separation is the most exalted state of being. So, what Srila Sridhar Maharaj understood and relished to be union in separation on this day that would play within his heart. So, here before him we can simply bow down to him, simply you know honor in some small way. That divine grace, divine sentiment within his heart as the most sacred thing to be found—not only in this world but throughout eternity. And Srila Sridhar Maharaj following the disappearance of Saraswati Thakur. He also composed another poem short verse:

#00:32:02#

nikhila-bhuvana-māyā-chhinna-vichchhinna-kartrī
vibudha-bahula-mṛgyā-mukti-mohānta-dātrī
śithilita-vidhi-rāgārādhya-rādheśa-dhānī
vilasatu hṛdi nityaṁ bhakti-siddhānta-vāṇī^[10]

The theme of which being, you know, may bhakti-siddhānta-vāṇī, may Prabhupad’s words, may Prabhupad’s teachings. Maybe, you know, what Prabhupad came to express may that play within our hearts. That is his prayer. Then once he remarked in relation to this day, that on this day Prabhupad became vani or he assumed, you know, form fully as his expression as his word. And so, through the word as the name is non-different than the Lord. So, the teaching, so, the message of the Guru is not different than the Guru. And through the message, through the teaching of the Guru we find the association of the Guru. We find connection with the Guru. So, the Chaitanya Saraswat Math and all of its preaching is basically the expression of this prayer may the word of Bhakti Siddhanta play within our hearts. The Gaudiya-darshan magazine which was the first, you know, main tool of preaching within the Math ran this sloka on the heading of every issue it was part of the magazine’s framework or whatever you call it. It’s the ideal of the whole thing right here the nat-mandir is known as the Bhakti Siddhanta Shravan Sadhan or the place where you hear Bhaktisiddhanta and the name of the Math.

#00:34:04#

śrīmac chaitanya-sāraswata-maṭhavara…

…yatra śrī-gaura-sāraswata-mata-niratā…

Means conception niratā means ones who’s attached one who’s devoted. So, Gaura-sāraswata-mata-niratā means those devoted to the conception to the teachings of Saraswati Thakur and Mahaprabhu. They are those who reside here. The persons who are devoted to that. So, in other words those who pray:

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…vilasatu hṛdi nityaṁ bhakti-siddhānta-vāṇī

“May that Bhaktisiddhanta-vani play within my heart forever.” Those who pray in that way they reside in the Chaitanya Saraswat Math and as Saraswati Thakur said about his Chaitanya Math. We know that Chaitanya Math. Chaitanya Saraswat Math primarily there. Chaitanya means Mahaprabhu, Sri Chaitanya Mahaprabhu. But he also used the term, as we know, Chaitanya means ‘consciousness.’ So, he also explained that—the Chaitanya Math is a state of consciousness. Not simply a physical location or something made of marvel but it’s a state of consciousness. And those who are living in that state of consciousness are accepted as members of the Math. So, those who do not have that prayer within their hearts they are not a member of this Math. Those who do not pray that the message of Mahaprabhu, the message of Saraswati Thakur will play will exert its influence over our heart eternity, they do not have any connection, they are not within the quote Chaitanya Math or Chaitanya Saraswat Math. In the spiritual sense in the actual sense we can’t say as the Math as the community it seems there it’s a spirit.

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So, you know, that spirit, that desire for that connection within the heart, you know, what is that is that.

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nikhila-bhuvana-māyā-chhinna-vichchhinna-kartrī…

That message can annihilate all forms of illusion, any possible illusion existing within this world can be dispelled by that message. Whether it’s some, you know, whether you want to think of that as philosophical debate or you want to think of that as attachment to sense gratification or misunderstanding about the practice of pure devotion, anyway any possible notion of illusion or attachment can be dispelled by the power of this message.

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Chhinna-vichchhinna literally means like cutting and then like in English they like slice and dice. It’s like that type of idea. Chhinna-vichchhinna. Means completely annihilated.

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…vibudha-bahula-mṛgyā-mukti-mohānta-dātrī…

And mukti or some notion of freedom, liberation, self-actualization, sought after by intellectuals this message completely destroys that also this idea that you’ll be satisfied without Krishna that you’ll ever find anything of value apart from Him. This any possible permutation of this misunderstanding will be finished by the message of Bhaktisiddhanta. Beyond material enjoyment, beyond liberation the plane of devotion, a plane of divine service. And there is giving by this message.

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…śithilita-vidhi-rāgārādhya-rādheśa-dhānī…

And this within this message also we find śithilita-vidhi: literally means ‘loose rules,’ ‘loosen, loosening of the rules.’ And in a more precise manner we can say a proper adjustment of the rules, specifically to what is known as yukta-vairagya in Rupa Goswami Prabhu’s line. The upper the way that the soul will relate to the world is described as yukta-vairagya.

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anāsaktasya viṣayān yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam uchyate^[11]

What is yukta-vairagya? One will be detached from the mundane but with great earnestness with great seriousness, eagerness, we can say, they will use things of this world in Krishna’s service or in a deeper sense, we can say, every atom, every soul, every transformation of the elements in whatever state it may exists has a relationship with Krishna as every soul has a relationship with Krishna, every soul existing within a piece of marble existing within a piece of wood is existing as a particle of air. Jay Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj ki jay. Has a pre-existent relationship with Krishna. So, to appropriately to befittingly utilize things or to engage various elements in their proper relationship with Krishna or to engage them in their relationship with Krishna properly, that is yukta-vairagya. Which is to say we’ll pick a flower and offer it to the Lord. Not such a complicated idea everything belongs to Him, everything is to be used for His satisfaction. To relate to the world in that way is described as yukta-vairagya. Which simultaneously describes a state of having attachment to Krishna and detachment to selfishness or to enjoying objects of this world. So, Srila Sridhar Maharaj he explained the word ‘vairagya’ which is sometimes translated as ‘renunciation.’ Says two meanings: one is vishishta-rag, one is vigata-rag. Rag can mean ‘attachment.’ So, vigata-rag or vishishta-rag can mean the absence of attachment or intense attachment. Both meanings are there. So, what is renunciation or what is worldly detachment? It’s simultaneously to become attached to Krishna to become increasingly attracted and devoted to Him and as a byproduct disinterested in the world. So, to practice in such a way as to have that sort of that spirit appear within the heart that earnestness appears within the heart. And to live according to that spirit is known as śithilita-vidhi or loosened or adjusted rules.

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…arādhya-rādheśa-dhānī…

And within Bhaktisiddhanta’s teachings are not only this cultivation of yukta-vairagya but also, they are in a boat of love for Radharani’s beloved Krishna. Radharani’s Lord Krishna which is to say he taught the exclusive principle of Radha-dasyam. Once he was invited to a preaching engagement in Calcutta by an old class friend, he studied at Sanskrit College in Calcutta. And many years later he was invited by a former classmate to a meeting. And there his classmate was the leader of some society and was lecturing and was speaking about the glory of Lakshmi Devi. Narayan’s concept of Lakshmi Devi. And saying so many things about the greatness of Lakshmi Devi, the greatest of Laksmi-Narayan. And Srila Prabhupada was sitting there and no doubt right a Vaishnava was always here happy to hear the glory of Lakshmi Devi. Happy to hear the glory of the Lord in any form right. However, this gentleman was glorifying Lakshmi as, you know, part excellence saying no other form or person is superior to Lakshmi and while is happy to hear the glories of Lakshmi Devi. To have in any way even insinuated that her position is superior to Radharani, this is antithetical right. So Prabhupad is there and he’s hearing this man go on and gradually he’s beginning to boil internally. But it’s a public situation and he couldn’t immediately object or so to speak it would be not be understood by the people. And as in acharya he’s there for the betterment of others. And at the same time, he could have immediately left and not concerned himself with the matter.

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But he also wanted to try to help his friend and help the people have a higher understanding of things. So, he felt he could not leave but also it was intolerable to stay and also it was not suitable to speak out. So, what happened in such a situation? What can you do cannot leave, cannot stay and cannot speak? What will happen to you faint be fainted? He became so intensely that he like physically contending himself and then fell to the floor in the middle of the meeting. And then people, “Oh, what is wrong?” You know, this is and then gradually he’s brought back and things like this. And then he with very strong self-control began to explain the cause of his distress. And gradually on the authority of scripture made it clear to people why this was, you know, of such intense discomfort for him. And the people who [unclear]. That is one element while the Prabhupad was vehemently opposed to sahajiyaism. As of, you know, Srila Sridhar Maharaj he once commented why did Prabhupada create the Gaudiya Math to destroy sahajiyaism. Like that level of like animosity. Like we’re soldiers who’ve been trained to kill you, that type of notion. And while he had this degree of conviction and, you can say, strong devastating attitude. So, to speak Srila Sridhar Maharaj described him as externally appearing like a devastating lion. But yet internally within him was the sweetness of Vrindavan and there were times when hearing Das Goswami’s prayer at the lotus feet of Radharani hearing the prayers of Das Goswami to reside in Govardhan and serve under the guidance of Sri Rupa, right? Then uncontrollably tears would pour from his eyes sometimes even in public meetings he would become overwhelmed burst into tears and forcibly check himself and then again speaking to the people as their normal.

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So, while he adamantly opposed sahajiyaism at the same time he was overwhelmed with at times overwhelmed with the actual substance. So, in that way Srila Sridhar Maharaj here describes it:

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…rādhya-rādheśa-dhānī…

Dhānī means ‘an abode,’ means he’s filled with devotion and love for Radharani’s beloved Krishna. The purport being filled with devotion to serve Krishna under the guidance of Radharani and Her followers. So, that is Prabhupada. And he is not different from his vani which is being praised in this verse within his words, within his teaching is his grace is that which can dispel all illusion established the supreme ideal perfectly adjust all things and fill one with love and devotion for Radha-Krishna of Braja Dham. So, as the years go by as the parampara continues the ideal remains the same. The ideal does not change. This is the ideal, this is what was founded to be the ideal. And all those who will come in the future, they will be the servants of this ideal and their role is to according to the time and circumstances in which they preach do what is necessary to establish that ideal within the hearts of souls. And in that way their mentality, their activities may not always be identical but the ideal is the same. That is established by Saraswati Thakur. And the Chaitanya Saraswat Math is the place in which that is cultivated. So, today [is] the disappearance of Prabhupada. We’re reminded of these things, some very elevated subjects but which we do not understand cannot fail to appreciate but we know are held so dearly within the hearts of our Guru-varga. So, in remembrance of their appreciation for these things we’re, we’re counting them and praying that, we may be accepted that our offenses, may be forgiven that, we may have the fortune to render some small service too this most sacred ideal. Okay, I’ll stop there.

_{Captured by Ananta Krishna Das
Edited by Tradish Das}

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¹ ↑  _{“I offer my obeisance unto Śrī Guru, the deliverer of the destitute, by whose mercy a mute speaks and a cripple crosses a mountain.” (Bhavārtha Dipikā).}

² ↑  _{“May the demolisher of the entire world’s illusion, the finisher of the intellectuals’ mad pursuit of liberation, the abode of pure and properly adjusted devotion to Śrī Rādhā’s beloved Lord, the message of Śrī Bhakti Siddhānta, play within our hearts eternally.”}

³ ↑  _{“I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.” (Śrīmad-Bhāgavatam, 10.47.63).}

⁴ ↑  _{“I eternally offer my obeisance unto You, Śrī Kṛṣṇa Chaitanya, the supremely merciful, golden form of Śrī Kṛṣṇa, the giver of Kṛṣṇa-prema.” (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 19.53).}

⁵ ↑  _{“Applying the soothing salve of sambandha-jñāna, a proper acquaintance with the environment, my spiritual master has opened my inner eye and thereby rescued me from the darkness of ignorance, fulfilling my life’s aspirations. I offer my respects unto Śrī Gurudeva.”}

⁶ ↑  _{Vāñchā-kalpatarubhyaś cha kṛpā-sindhubhya eva cha / patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ—“I bow down unto the holy feet of the pure Vaiṣṇavas, who are like desire trees able to fulfil all the devotees’ aspirations. The Lord’s devotees are comparable to a vast ocean of causeless mercy, as they deliver the fallen souls from material existence. I offer all respects unto them.”}

⁷ ↑  _{“I no longer see Radha Kunda: I see the mouth of a tiger coming to take me away. I no longer see Giriraj Govardhan: I see a python coming to take me away.” (Sri Prarthanasraya-chaturdasaka: 11).}

⁸ ↑  _{Na tathā me priyatama, ātma-yonir na śaṅkaraḥ / na ca saṅkarṣaṇo na śrīr, naivātmā ca yathā bhavān—“My dear Uddhava, neither Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa, the goddess of fortune nor indeed My own self are as dear to Me as you are.” (Śrīmad-Bhāgavatam, 11.14.15).}

⁹ ↑  _{“I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.” (Śrīmad-Bhāgavatam, 10.47.63).}

¹⁰ ↑  _{“Oh, demolisher of the illusion of the entire world! Oh, finisher of the mania of the various pursuits of liberation made by intellectuals! Oh, abode of loving attachment (raga) for the Lord of Sri Radha which is grounded loosely within scriptural regulation (vidhi)! Oh, message of Sri Bhakti Siddhanta (Sri Bhakti Siddhanta Vani), may you play within my heart eternally.” (Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj).}

¹¹ ↑  _{“The earnestness of detached devotees who utilise objects appropriately in their relationship with Kṛṣṇa is known as yukta-vairāgya (proper renunciation).” (Śrī Bhakti-rasāmṛta-sindhu: Pūrva-vibhāga, 2.255).}