Śrī Śrīmad Bhakti Sarvasva Govinda Mahārāja has entered the eternal pastimes of Śrī Śrī Rādhā and Krishna at 10:00 AM on 15 March 2024
We offer our sincere praṇāmas repeatedly to Śrīmad Bhakti Sarvasva Govinda Mahārāja. Despite his profound knowledge, he remained remarkably humble and held deep honor for our beloved Śrīla Gurudeva. This reverence is evident in the heartfelt puṣpañjalīs he wrote to Śrīla Gurudeva, such as the following (published in Rays of The Harmonist No. 23):
A Humble Offering
by Śrīmad Bhakti Sarvasva Govinda Mahārāja
śrīmate bhaktivedānta nārāyaṇaya te nāmaḥ (1)
I offer my obeisances over and over again unto oṁ viṣṇupāda Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja, who is very dear to Gaurahari and Śrī Kṛṣṇa, or to that Kṛṣṇa whose form is golden [Śrī Śrī Rādhā-Vinoda-bihārī].
visva-pracarakottama-yatīndrāya namo nāmaḥ (2)
He is exceptionally enlightened in the mellows of service (sevā-rasa) under the keen guidance of Śrīla Rūpa Gosvāmī, he bestows the rāga-bhakti specific to Vraja, and he is one of the greatest world preachers. I offer my obeisances repeatedly unto that king among sannyāsīs.
vinoda-saṅga-rangāya dhīmate prabhave nāmah (3)
As Śrī Ramaṇa Mañjarī, in a secret grove, he serves Śrī Śrī Yugala-Kiśora in the festive company of Śrī Vinoda Mañjarī. I offer my obeisances unto that highly enlightened master, Śrīla Nārāyaṇa Gosvāmī Mahārāja.
Today is guru-pūjā. Another name for guru-pūjā is śrī vyāsa-pūjā. In truth, śrī gurudeva is the non-different manifestation of Vyāsa, and being synonymous with Vyāsa, he reveals and expands the meaning of the Vedas in the hearts of his surrendered disciples.
Because divine knowledge emanates from him, he is known as guru. Because he establishes others in proper conduct by setting an example himself, he is known as ācārya. Because he imparts matters of the truth (tattva), he is known as deśika, or preceptor – diśati upadiśati iti deśikah. Also, vyasyate anena iti vyāsah – because he expands or adds insight to the meaning of the Vedas, he is known as vyāsa. And because he has attained Viṣṇu, the Lord, he is known as viṣṇupāda-viṣṇuḥ-padyate labhyate yena sa viṣṇupādaḥ. As stated in the verses guru kṛṣṇa-rūpa hana sāstrera pramāne (Śrī Caitanya-caritāmṛta, Ādi-līlā 1.45); ācāryam māma vijāniyāt (Śrīmad-Bhāgavatam, 11.17.27); and gurum-upāsita madātmakam (Śrīmad-Bhāgavatam, 11.10.5), gurudeva is the very nature of Kṛṣṇa (kṛṣṇa-svarūpa).
From the statements, “Śikṣā-guru is Śrī Kṛṣṇa in the form of an exalted devotee”, and “śikṣā-gurus-ca bhagavān sikhi-puccha-maulih – my śikṣā-guru is the Lord, who wears a peacock feather on His head,” it is posited that Kṛṣṇa is the śikṣā-guru of all. What this means is that Kṛṣṇa Himself as the vartma-deśika, or preceptor of the spiritual path, imparts instructions on dharma, the true principles of religion. As the caitya-guru, He inspires one in the practice of religion; as the dīkṣā-guru, He bestows upon one the mantras to one’s worshipful deity (iṣṭa-mantras); and as the śikṣā-guru, He imparts the secrets of bhajana. Like Kṛṣṇa, guru is the embodiment of the unlimited loving mellow (akhila-rasa-mūrti), but he is āśraya-jātīya, a receptacle of loving sentiments, or in other words, a devotee.
Liberating surrendered souls from material existence and engaging them in drinking the nectar of love for Śrī Kṛṣṇa are guru’s activities of compassion. And engaging himself in his own mellow of love, that is, in madhura-rasa, as a sakhī or mañjarī, and drinking the nectar of service to Śrī Śrī Rādhā-Govinda, who enjoy in the groves of Vṛndāvana, is the activity of his own constitutional state (svarūpa).
For a guru in dāsya-rasa, his svarūpa, or very nature, is of Raktaka and Patraka. In sakhya-rasa, the svarūpa of gurudeva is of Subala and others. In vātsalya-rasa, his svarūpa is of Nanda, Yaśodā and others, and in madhura-rasa, his very nature is of Śrī Rādhā, Lalitā and others as the origin of madhura-rasa. Śrīla Prabhupāda has said, “In madhura-rasa, gurudeva is Vārsabhānavi, the daughter of Vṛṣabhānu Mahārāja.”
All of the Gauḍīya guru-varga, in their eternal forms, are nitya-sakhīs (mañjarīs) of Śrī Rādhā and are occupied in serving the Divine Couple in the groves of Vraja.
Guru’s knowledge of tattva (tattvajñatva) is truly for enlightening the disciple and in helping him determine his duties; guru’s knowledge of rasa (rasajñatva) is actually for the purpose of relishing the mellows of love for Śrī Kṛṣṇa; guru’s mastery of his senses ( gosvāmitva) is really to demonstrate his steadfastness and perpetuity in relishing rasa. One who is a servant of his senses ( go-dāsa) is wholly unqualified and ineligible to serve in the sacred groves of Vṛndāvana and is an offender. Only those who are exclusively dedicated to the service of Śrī Kṛṣṇa are genuinely worthy of the title Gosvāmī.
Those who are diseased by their attachment to worldly existence do not possess the quality of a real guru, nor do they have any eligibility to be disciples even. Qualification to be guru is exclusively signified by one’s intoxication by the nectar of the rasa of kṛṣṇa-tattva alone. Such a gurudeva is to be worshipped and served eternally as the representative of the Lord Himself. Externally, guru and disciple are related as master and servant. In their eternal forms, however, they are friends. In other words, in the eternal pastimes, guru is factually the guru-rūpa sakhī or sakhā, and along with the disciple, is attached to drinking the nectar of transcendental service.
Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja is one such gurupāda-padma. On the new moon day of the month of Māgha, in Bihar in 1921, he appeared in a respectable brāhmaṇa Vaiṣṇava family. He completed his studies with special distinction and entered family life. However, due to an intense thirst for kṛṣṇa-bhajana, he renounced the bondage of familial attachment and presented himself at the lotus feet of the foremost associate of Śrīla Prabhupāda, Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja. After taking harināma and dīkṣā, he was known as Śrī Gaura Nārāyaṇa Bhakta-bāndhava, and he immersed himself in performing bhajana and sādhana in a regulated manner. Within a short time, he obtained special grasp of the books of the Gosvāmīs. He was entrusted with the responsibility of taking charge of Śrī Keśavajī Gauḍīya Maṭha in Mathurā.
His exemplary Vaiṣṇava character, sweet behaviour and dedication to bhajana charmed the pious and those with devotional merit (sukṛti). In truth, on the strength of his akiṣcanā-bhakti, he is the abode of all good qualities, because all of Kṛṣṇa’s qualities are infused into his devotees. “Kali-kālera dharma—kṛṣṇa-nāma-saṅkīrtana kṛṣṇa-śakti vinā nahe tāra pravartana – the religion in Kali-yuga is nāma-saṅkīrtana, and without the potency of Kṛṣṇa, it cannot be propagated” (Śrī Caitanya-caritāmṛta, Antya-līla 7.11). By this logic, Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja is the potency of Kṛṣṇa, kṛṣṇa-śakti, and indeed, was most notable among world-wide preachers. The speciality of his conduct, conceptions and preaching signify that he was imbued with the potency of Kṛṣṇa. Situated in the moods of the supremely pure followers of Śrīla Rūpa Gosvāmī, he was the foremost preacher of rāgānugā-bhakti in the entire world. Although possessed of divine opulences, such as birth in a high class (brāhmaṇa) family, wealth, learning, fame and beauty, he displayed ideal character devoid of pride; giving respect to others but not expecting it in return. Even though consideration of birth according to caste is not applicable to Vaiṣṇavas, and there is a specific hell for those who judge Vaiṣṇavas based on their birth, his high birth simply proves that his vaiṣṇavatā is in every respect free from pride and arrogance.
He was foremost among the preachers of the Gauḍīya Vedānta Samiti. He is most distinguished for his descriptions of the speciality of Kṛṣṇa Caitanya Mahāprabhu’s gift to the world. And he is jagad-guru when it comes to drinking the nectar of the unlimited sweetness of Śrī Śrī Rādhā-Mādhava.
In regard to successfully propagating in this world rāga-mārga-bhakti, which is very dear to Śrī Caitanya’s heart, he is the ornament of the Sārasvata family [the family of Śrīla Sarasvatī Prabhupāda]. In regard to refuting that which is not truth (atat), that is, apa-siddhānta that opposes the rūpānuga line, as well as in regard to tat-anuśilana, that is, in cultivating the immaculately pure line of worship in the mood of loving attachment (rāgānuga-bhajana), the most honourable Mahārāja was an exemplary and distinguished preceptor (ācārya-pravara). In morality and dedication (naiṣṭhika), his Vaiṣṇavism was highly effulgent and sincere. The beauty of his ethics and inclinations was resplendent in his example of bhajana. His own guru is the lord of his heart and soul ( gurudevatātmā). This quality of his is praised by learned scholars. His friendship with his Godbrothers and peers, and his affection for his disciples demands profound admiration. As the servant of the servant of the incarnation of compassion, Śrī Nityānanda Prabhu, he saw no fault in others (adoṣa-darśi). He is immensely compassionate (mahā-kāruṇika), tolerant (kṣamāśila), the saviour of the fallen (patita-pāvana), and the abode of all good qualities. Imbued with bhāgavat-dharma, which is characteristically free from all forms of deceit, he lived to dispel the darkness of ignorance. Although, in every respect, his glory as guru is replete with the majesty of being established in servitude (dāsatva) to the rūpānugas, his personality was very accessible, or simple and childlike. In other words, he was free from illusion and envy. To have attained him as one’s guru is to bless one’s entire dynasty.
vara-vaiṣṇavamāsādya saphalatām prayānti hi
Birth, all activities (karma), all wealth, as well as all qualities certainly become successful by attaining the association of an exalted Vaiṣṇava.
na vaiṣṇavam vinā sastram na vaiṣṇavam vinā gatih
No one is a friend, other than a Vaiṣṇava. No one is guru, other than a Vaiṣṇava. Without the Vaiṣṇavas, the scriptures do not exist. Without the Vaiṣṇavas, there is no hope for spiritual attainment.
guror-dāsyam param loke gurau ratih parāgatiḥ
There is no one more worshipful than guru. The knowledge guru imparts is supreme. Servitude of guru is supreme. And transcendental attachment for guru guarantees the supreme destination.
As the recipient of Śrī Caitanya’s special mercy, he inherited, and was established in, that dharma which is free from material designations (nirupādhika) whereby one gives respect to others (mānada) and expects none in return (amāni). As a follower of Śrīla Rūpa Gosvāmī, to fulfil the heartfelt desire (mano’bhiṣṭa) of Śrī Caitanya, he has manifested the deity worship of Śrī Gaurasundara and Śrī Śrī Rādhā-Vinoda-bihārī in his own country (India) and elsewhere. He propounded the correct behaviour for devotional life, and he published the books of the Gosvāmīs in many languages, along with magazines like Śrī Bhāgavat Patrikā (in Hindi) and Rays of The Harmonist (in English).
Having the character and qualities of the topmost bhāgavata – complete absorption in Bhagavān – his conceptions are completely free from the illusion of perceiving the difference between what is mine and what is others’. In other words, his vision is completely equipoised. As the recipient of Śrīmatī Rādhārāṇī’s affection, he was the best of sādhakas; he expressed intense feelings of complete emptiness and therefore felt a need to receive Her abundant mercy. In protecting the dignity of his guru-varga he had the vigour of a lion. He is the embodiment of the verse “śabde pare ca niṣṇāta brahmaṇy upasamāśrayam – One who is expert in understanding all the conclusions of the revealed scriptures such as the Vedas, who has direct experience and realization of Bhagavān, and who is not influenced by any kind of material agitation is known as a bona fide guru” Śrīmad-Bhāgavatam (11.3.21). His disposition for kṛṣṇa-anuṣīlana was vast and powerful. His glorious qualities are what genuinely constitute the fame of a Vaiṣṇava.
May his pastimes as Ramaṇa Mañjarī in the nikuñja, in the anugatya of Nayanamaṇī Mañjarī and Vinoda Mañjarī awaken us to rāgānuga-bhajana. With this prayer I offer my puṣpāñjali of prostrated obeisances at his lotus feet, which grant śreya, eternal well being. Attaining pujyapāda Mahārāja as śikṣā-guru, we felt ourselves fortunate and blessed. His genuine affection and blessings are a matter of remembrance forever. However, now, in his physical absence, we are feeling completely helpless and void.
kva gato bhaktivedānta-nārāyaṇo yatiḥ mahān (1)
That great personality and topmost of sannyāsīs, who spread the doctrine of Śrī Caitanya Mahāprabhu upon this earth, oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
kva gato rāga-mārgaika-vaiśiṣṭa-gāyakāgraṇī (2)
He who knows the meaning of all scripture, who is glorified as being ornamented with all good qualities, and who is the foremost singer of the specialty of the path of rāga, oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
kva gataḥ paṇḍitairmānyo gaura-kṛṣṇaika pāśardaḥ (3)
He who is an ornament of the family of Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda and who took complete shelter in the qualities of exalted devotees mentioned in the Bhāgavatam, he who is renowned among great scholars and who is an associate of Śrī Gaura and Kṛṣṇa, oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
kva gato-gurvvabhīṣṭakṛdgosvāmyādarśa-mandiraḥ (4)
He who was powerful like the sun in destroying the darkness of apa-siddhanta, who was soothing like the rays of the moon in nourishing the evening lotuses –the flowers of sad-dharma; he who fulfilled the heart’s desire of his guru-varga and was the ideal example of those who are self-controlled ( gosvāmīs), oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
kva gataḥ keśava-svāmī-śrīdhara-pada-sampadaḥ (5)
He who was full of the qualities of love, friendship and mercy; he who was the embodiment of the manifestation of Nityānanda Prabhu; he who is the very asset of Śrīla Keśava Mahārāja, Śrīla Svāmī Mahārāja and Śrīla Śrīdhāra Mahārāja; oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
kva gato dīnavatsalo vara-patita-pāvanaḥ (6)
He who is the dīkṣā- and śikṣā-guru of saintly people and who illumines the path of dharma for sincere seekers of truth, he who is affectionate upon the fallen, and who is the great purifier of the fallen and destitute, oh, where has Śrīla Bhaktivedānta Nārāyaṇa Gosvāmipāda gone?
guṇāni te smarantāho vilapanti sadāśayāḥ (7)
Hā Gurudeva! Due to your disappearance, the saintly persons and Vaiṣṇavas are lamenting mournfully, while remembering your qualities.
pivāni vaiṣṇavaiḥ punāḥ-tadvidhehi kṛpānidhe (8)
Oh, when will I again sit at your lotus feet and drink the nectar beverage of hari-kathā emanating from your lotus-like lips? O ocean of mercy, please make an arrangement for this!
ādarśante tathā prāthyaṁ kṛpaṁ kuru namo ’stu te (9)
O great personality, we beg to be in your purifying proximity life after life. We pray to live up to the ideal example you set for us. Please be merciful, I offer my obeisance unto you.
yugala-sevane jīyān-nitya-līlā-vilāsinī (10)
May the dear sakhī of Vinoda Mañjarī who is absorbed in the eternal pleasure pastimes and is renowned by the name Ramaṇa Mañjarī, be glorious in the service of Śrī Śrī Yugala-Kiśora.
May he forever be gloriously situated in the hearts of faithful persons in his eternal pastime form (svarūpa-vilāsa mūrti) as they utter his jaya-dhvani:
Nitya-līlā praviṣṭa oṁ viṣṇupada Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja ki jaya!
Śrī Bhakti Sarvasva Govinda
Śrī Rūpānuga Sevāśrama, Rādhā-kuṇḍa
Śrīmad Bhakti Sarvasva Govinda Mahārāja is a dīkṣā disciple of nitya-līlā praviṣṭa Śrī Śrīmad Bhakti Vilāsa Tīrtha Gosvāmī Mahārāja and a sannyāsa disciple of nitya-līlā praviṣṭa Śrī Śrīmad Bhakti Pramoda Purī Gosvāmī Mahārāja.
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