Sripada Gour Govinda Swami’s Appearance Day

Madhavananda dasa: This is our second day of remembrances and appreciations of our revered spiritual master, Sri Srimad Gour Govinda Swami Maharaja. So, we’ll go ahead and start, and today, we have a very astonishing lineup of personalities to speak: we have His Holiness Giriraj Maharaja, who, I hope will be coming on in few minutes; then Braja Hari Prabhu, the temple president in Juhu, will also be gracing us today; and my senior godbrother, Puskaraksa Prabhu, the first western devotee to come to Guru Maharaja, will also be in this section; and we’ll also hear something from Vaisesika Prabhu, and from Radhanath Maharaja’s disciple, Gauranga. So, we’ll start with some prayers.

So, I want to begin this program with a note of gratitude, especially to our revered spiritual master and to our Param Guru, Srila Prabhupada, whose mercy came; as well as to all the Vaishnavas that have been taking part, and to Giriraj Maharaja—nice to see you, Maharaja, Hare Krishna! So, we’ll go ahead and hear something from Giriraj Maharaja. I don’t think he needs any introduction. I would highly recommend his book that he published recently about the history of the Juhu Temple, which Srila Prabhupada wanted. Maharaja is a great writer and a very early disciple of Srila Prabhupada, and such a wonderful, wise, and dear Vaishnava. We are just so happy to see you here today, thank you!

Giriraj Swami: Gour Govinda Swami Maharaja was born in a Gaudiya Vaishnava family in Orissa, on September 2, 1929. His family members were followers of Sriman Mahaprabhu and worshipers of Lord Krishna, from the time of Shyamananda Pandit in the seventeenth century. They served their family Deity, Gopal Jiu. As a child, he was always very serious. He didn’t play with the other children and engaged his free time from school either in serving Gopal Jiu or in performing kirtan with his uncles.

So, Gour Govinda Maharaja grew up in that atmosphere—reading Śrīmad-Bhāgavatam and Śrī Caitanya-caritāmṛta, chanting the Hare Krishna maha-mantra, singing the songs of Narottama dasa Thakura and Bhaktivinoda Thakura, and worshiping Gopal Jiu.

He was educated in Hindi, Bengali, Sanskrit, and English, and in various other subjects. In due course, as was customary, he was married. And to maintain his family, he worked in government’s service as a school teacher. But within his heart, his desire to serve the Lord fully grew stronger and stronger, and he prayed to his Deity to relieve him of family responsibilities.

As recorded in his diary, “O Prabhu Gopal, please make me a yogi sannyasi. I do not need anything, Prabhu, I am not asking You for material opulence, respect, glory, or anything else. You may give those things to my younger brother, Kripa Sindhu. Let him maintain my family. Make me a samsara vairāgya yogi, a renunciate of family life. Let me beg that prema-dhana, that wealth of love of Godhead. Let me distribute prema and ānanda. Let me serve You. Please shower Your mercy on me, Prabhu! Please bless me with prema-bhakti, ecstatic love for You!”

In response to his sincere desire and prayers, he was enabled to leave his family. He adopted the name Gour Gopal and began to travel like a sannyasi, although officially, he was not initiated into the renounced order. He traveled as a mendicant sadhu, and at the same time, was looking for a spiritual master who could properly enlighten him and engage him in devotional service. Eventually, in September of 1974, he decided to go to Vrindavan, and ultimately, he came to the ISKCON property there. He wanted to meet Srila Prabhupada, that great person who had spread Krishna consciousness all over the world, and converted persons from outside India into pure Vaishnavas.

He did meet His Divine Grace, and at their first meeting, Srila Prabhupada offered to give him sannyasa. At that moment, Gour Gopal realized that Srila Prabhupada was his spiritual master, that Srila Prabhupada knew his heart and could help him to realize his spiritual aspirations. As he commented later, “I could then understand he is a genuine guru because he knows my heart. He is caitya-guru. I was in search of such a person under whom I could find shelter. I took shelter of him. My heart was naturally attracted toward him. I had full faith in Krishna and Chaitanya Mahaprabhu, and They helped me.”

Thus, he accepted Srila Prabhupada as his spiritual master, and soon thereafter, Srila Prabhupada initiated him. Srila Prabhupada gave him first and second initiation at one time, and soon thereafter, at the grand opening of the Krishna-Balarama temple, on Sri Rama-navami, April 20, 1975, he gave him sannyasa.

Because Gour Govinda Maharaja was educated, Srila Prabhupada asked him to translate his books into Hindi, and later, into Oriya. Gour Govinda Maharaja took that service very seriously. He was translating regularly, but for Srila Prabhupada centennial in 1996, he took a vow not to eat unless he had translated his quota for the day—a certain number of verses, which would take at least an hour. And he was so strict, that even when he couldn’t translate because of circumstances, (he would sometimes travel on long flights overseas) he would still fast until he had done his quota, even if it was late at night. He took that order to translate very seriously.

On one occasion in Gita Nagari, his servant locked up his books in his suitcase and lost the key. They left Gita Nagari that day, flew to Delhi on an overnight flight, and then flew from Delhi to Bhubaneswar. Maharaja refused to take prasāda during the whole time, until they managed to open his bags, and he was able to get his books and meet his quota of translating.

Srila Prabhupada also asked Gour Govinda Maharaja to establish a temple in Bhubaneswar. A donor had given ISKCON some land that at the time was outside the city in the wilderness. The place then was nothing more than a jungle full of snakes, scorpions, mosquitoes, and other creatures. (To this day, there are still wild elephants living in a reserve, only a twenty-minute walk from the temple.)

Gour Govinda Maharaja took up the challenge, the order, the service, and lived in extremely austere conditions. He decided to start staying at the property even before there were any buildings on it. The only shelter he was able to manage at first was to stay with some of the local road workers (who were working on National Highway Number Five) in a tent. (I mean, this is incredible!) Road workers in India are not exactly sattvic, and they probably were smoking, chewing pan, and using foul language.

A student who sometimes came and assisted Maharaja was shocked when he saw where he was living, “Maharaja, how can you stay in such a nasty place?” He asked. “No,” Maharaja replied, “This is a very nice place. This is what my Guru Maharaja, Srila Prabhupada, has given to me.” Srila Prabhupada predicted that one day, that area would become the center of the city.

When the temple started, there were no buildings as far as the eye could see. Today, the area is densely populated, and is the fastest growing area in Bhubaneswar. A major highway runs right past our property, and shops and offices and residents have developed on all sides. It is a major location.

In 1977, after the Maha-Khumba-mela in Allahabad, Srila Prabhupada himself went to Bhubaneswar. Gour Govinda Maharaja, Pradyumna Prabhu, and Hari Sauri Prabhu, stayed together in the mud and thatch hut, where Gour Govinda Maharaja had been doing his bhajana and translation work. And for seventeen days, Srila Prabhupada stayed in an attached hut. When Srila Prabhupada was translating, they could hear him through the connecting wall, dictating his purports. Gour Govinda Maharaja continued to live there after Srila Prabhupada left, and after Gour Govinda Maharaja’s departure from this world, his body was placed there in samadhi.

On the auspicious occasion of Sri Nityananda-trayodasi in 1977, Srila Prabhupada laid the cornerstone for the Krishna-Balarama temple to be developed there. He also completed an important phase of his own writing—the Ninth Canto of Śrīmad-Bhāgavatam, and began on the Tenth Canto. In time, Gour Govinda Swami Maharaja raised the funds and built a beautiful temple on the land.

After Srila Prabhupada left this world, Gour Govinda Maharaja was ready to execute another important instruction that Srila Prabhupada had given him—that he should travel and help Prabhupada’s devotees. So, he began to travel overseas and preach. Seeing the needs of the society and the devotees, he evolved his mission in accordance with Srila Prabhupada’s instructions to him, which was by his own account: 1. To show that everything is in Srila Prabhupada’s books. 2. To show that you can get everything within ISKCON and need not go outside. 3. To preach to the preachers; to maintain and encourage the devotees, so that they don’t fall down or go away.

As for the books, Gour Govinda Maharaja said that Srila Prabhupada’s books are like an ocean filled with gems, and that in order to gather those gems, one must dive very deep. Gour Govinda Maharaja’s own books—compiled from his talks by his disciples, especially Madhavananda dasa—are mainly classes based on Srila Prabhupada’s books. And in them, he reveals just what gems there are in Srila Prabhupada’s books, and how one can get from the books the highest realizations of Krishna consciousness—sambandha, abhidheya, and prayojana: what our relationship with Krishna is; how to act in that relationship; how to actually realize the ultimate goal of life, pure love for Krishna, kṛṣṇa-prema.

He also showed that you can get everything within ISKCON. He himself gave much to the society of devotees in ISKCON, mainly through his kṛṣṇa-kathā, which was filled with his realization of Krishna consciousness. He was an example of a pure devotee who had ecstatic love for Krishna, a direct perception of Krishna.

From his liberated platform of pure devotional service, he could guide and encourage and enlighten devotees, and give them hope that if they follow the same process, as followers of Srila Prabhupada, they could attain the same result.

I have heard advanced Gaudiya Vaishnavas outside of ISKCON speak kṛṣṇa-kathā, and I can honestly say that the kṛṣṇa-kathā spoken by Gour Govinda Swami Maharaja appeals to me as much as any of theirs. But hearing from Gour Govinda Maharaja is different because he is a disciple of Srila Prabhupada and a member of ISKCON. So, we are getting it in our line, in the line of Srila Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada, so it is more congenial for advancement in Krishna consciousness in ISKCON.

Hearing from Gour Govinda Swami Maharaja, reading his books, you get everything that one could ever want, right within ISKCON. And by his association, through his talks or books or even followers, one can feel enlivened in Krishna consciousness. One can be greatly nourished and make tangible progress—what to speak of not falling down or going away. One can get a glimpse of the actual perfection of Krishna consciousness. And I have hope that we can actually reach the ultimate goal in this lifetime, by following the same process of bhakti-yoga, as given to us in our line from Srila Bhaktisiddhanta Sarasvati Thakura to Srila Prabhupada and then to his followers.

So, Srila Gour Govinda Maharaja has significance not only for those who knew him personally or served him in Orissa, where he had his base, given to him by Srila Prabhupada as his Prabhu—datta desa, but for all of us—for everyone associated with ISKCON. His instructions and mercy are available to all of us, even now.

His strong faith and intense dedication to guru are expressed in a talk on Śrīmad-Bhāgavatam 8.14.6, which he gave in Bhubaneswar, on April 7, 1992: “The teachings coming from Mahaprabhu through our paramparā are true. They are our sad-ācāra, our regulated principles. They are laws for all humanity, coming through paramparā. If we disrespect them, not executing them in our lives, if we impose any deliberation on them or twist them, we become offenders. We commit nāma-aparādha by disobeying the orders of the guru. Then, we are far away from his lotus feet.” (I love Maharaja’s guru niṣṭhā)

“To become a true follower of guru, one should never hesitate to carry out his orders. If to obey the guru it is necessary to become very proud, I should never hesitate to become so. If it means becoming an animal, I should never hesitate to become one. Even if it is necessary to go to hell for guru, I should never hesitate. I should never hear from anyone but my guru. We should never listen to those who say something different from the teachings of Mahaprabhu, coming through bona fide paramparā. If someone says something different—then like Bima Sena, I will crush it with my fist, I will destroy it, I will defeat it, I am that proud.

With just one speck of dust from the lotus feet of my guru, crores and crores of people can be delivered. There is no such a scholar as my guru. I will never accept anyone else as a scholar. There are no teachings like those that my guru has imparted to be found in any human being or demigod. No one else can give such teachings. Nothing in this world is as heavy as a tiny speck of dust from his lotus feet. This is the mood of the followers of true paramparā. I’m proud to be associated with such a paramparā.”

Now, although we are observing Srila Gour Govinda Swami Maharaja’s appearance day, I will touch upon his disappearance pastime: It was on Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day in Mayapur on February 9, 1996. I was obliged to leave Mayapur early that day, to fly to America for some urgent business. Still, in the morning, I met him (he had arrived in Mayapur only the night before) and I was fortunate to be able to offer my obeisances to him. I placed my head on his feet, and out of his mercy and kindness, he affectionately rubbed my head and back. And that was the last time I saw him.

After offering my obeisances and packing and getting ready to leave, I went to the temple hall for puṣpāñjali and guru-puja for Srila Bhaktisiddhanta Sarasvati Thakura’s Vyasa-puja, took darshan of the Deities, blessings from the Deities, and intended to depart immediately. But some devotees prevailed on me to first honor the feast of Srila Bhaktisiddhanta Sarasvati Thakura, which I did with the other devotees. And I still reached the Calcutta airport with time to spare.

But it was not until much later (because where I was in America, I had no opportunity to get news about ISKCON, and I was just starting to use a computer, but not regularly) when I met His Holiness Radhanath Swami in Chicago, that I received the news that Srila Gour Govinda Swami Maharaja had left this world.

It so happened that in the afternoon of Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day, two senior devotees came to meet Gour Govinda Maharaja in his room, and they inquired of him about Krishna: “Why did Lord Chaitanya make His base in Puri? What was the relationship between Lord Jagannatha and Vrindavan?” Maharaja began to narrate the pastimes of Krishna and how Krishna, having been in separation from Radharani, assumed the form of Jagannatha. It was a very ecstatic description.

Because of Gour Govinda Swami’s advanced level of Krishna consciousness, he felt transcendental ecstasy remembering the pastimes of Krishna. And in this case, he became overwhelmed. He excused himself, saying he was unable to speak anymore. He lay back on his bed, and gazing at a picture of his worshipable Deity, Gopal Jiu, while devotees chanted the holy names, in a very deep state of Krishna consciousness—he left this world.

His disciples, of course, were greatly aggrieved, as were all the Vaishnavas; feeling intense separation from him, they decided to bring his body to Bhubaneswar, to place him in samadhi at the site of his bhajana-kuṭira, near the Radha-Gopinatha temple that he had established on the ISKCON land in Bhubaneswar.

There is a very specific connection in service between Srila Gour Govinda Swami Maharaja and Srila Bhaktisiddhanta Sarasvati Thakura. Of course, there is a connection in terms of the general mission, which is to distribute books, establish temples, and make devotees. Srila Bhaktisiddhanta Sarasvati did all three, and Srila Prabhupada also did all three, and he wanted ISKCON to do all three. In his concluding words to Śrī Caitanya-caritāmṛta, Prabhupada wrote, “Our society, the International Society for Krishna Consciousness, has been formed to execute the order of Sri Chaitanya Mahaprabhu and His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura.”

So, all the followers of Srila Prabhupada within ISKCON, whatever their particular service may be, are furthering that mission, which ultimately results in the publication and distribution of books, establishing and maintaining of temples, and the making and maintaining of devotees. But Srila Gour Govinda Maharaja also served Srila Bhaktisiddhanta Sarasvati Thakura in a very special way as well. And that relates to the Deity and temple of Allalanatha in Brahmagiri outside Jagannatha Puri.

There is a lot I could say about that, and I would like to, but in my initial response to Madhavananda Prabhu’s question about how much time I could use, I said forty-five minutes, and I’m already up to a half hour. And we also want to have time for questions and comments. So, either I will skip this, which I can do, or we can see if Madhavananda Prabhu is willing to give me an extension. I’m fine either way.

Madhavananda Prabhu: Maharaja, please, we can give you some extension.

Giriraj Swami: Okay, then I will describe this very interesting connection between Srila Gour Govinda Maharaja’s service and Srila Bhaktisiddhanta Sarasvati Thakura.

When Sri Chaitanya Mahaprabhu was residing in Puri, during the last eighteen years of His manifest pastimes, He would daily go to the temple of Lord Jagannatha for darshan. He would see Jagannatha not as we may see Him, but as Krishna Himself, Shyamasundara, in His beautiful threefold bending form (śyāmaṁ tri-bhaṅga-lalitaṁ). But every year, fifteen days before the Ratha-yatra festival, where Jagannatha is bathed in this Snana-yatra ceremony, and thereafter taken into seclusion for two weeks for repairs, or to recover from having caught a cold.

During that period called Anavasara, Sri Chaitanya Mahaprabhu and the other devotees would not be able to see Lord Jagannatha. So, feeling separation from Jagannatha, Sri Chaitanya Mahaprabhu would walk fourteen miles to the temple of Allalanatha. The Deity of Allalanatha is a four-handed Vishnu form, installed by Lord Brahma many millennia ago on the top of a hill—Brahmagiri. So, Sri Chaitanya Mahaprabhu would pass the Anavasara period with Lord Allalanatha.

In the course of time, the Allalanatha temple became dilapidated. And when Srila Bhaktisiddhanta Sarasvati Thakura visited in 1929 and saw the poor condition, he undertook to build a boundary wall and repair the main temple. He was so keen on finishing the project expeditiously, that he personally rolled bidis (cigarettes) for the workers, so that they wouldn’t stop their work. That is how sincere and intent he was in his purpose.

During some excavation work in the temple compound, one of the priests discovered an ancient utsava Deity, which looked exactly like the large Deity of Allalanatha in the temple. All major temples with large Deities also have small utsava Deities that are used for festivals. The large Deities are never moved, but the utsava Deities can be moved, conveniently brought forward for abhisheka, taken on processions, placed on swings and in boats, and served in ways that cannot be done with the large Deities.

So, the pūjārī put the utsava Deity on the altar, but one night, the Deity came to him in a dream and told him, “I want to be worshiped by My dear devotee, Bhaktisiddhanta Sarasvati.” The next morning, the pūjārī, in obedience to the order of the Deity in his dream, searched for the saintly person named Bhaktisiddhanta Sarasvati, and when he found him, he presented him the small Deity of Allalanatha. And Srila Bhaktisiddhanta Sarasvati installed the Deity in the Brahma Gaudiya Matha, established by him near the original Allalanatha temple.

For Srila Prabhupada’s centennial, Srila Gour Govinda Swami Maharaja also took up service for Lord Allalanatha at Brahma Giri. He began renovations on the ancient temple, including the construction of a new Deity kitchen, a hall for kirtan and prasāda, and a small temple for Lord Shiva, the protector of the dhāma within the temple compound. And on January 1, 1996, just weeks before he left this world in Mayapur, Maharaja inaugurated the project. Thus, Srila Gour Govinda Swami Maharaja continued the line of service to Lord Allalanatha, begun by Srila Bhaktisiddhanta Sarasvati Thakura.

Another service that His Holiness Gour Govinda Swami Maharaja took up was to develop a plantation of Phasi trees, to be used to build Lord Jagannatha’s Ratha-yatra chariots. Lord Jagannatha’s chariots are huge, and their construction requires a huge amount of wood. More than six hundred trees per year. According to shastra and tradition, the wood must come from only certain species of trees. Those trees grow slowly, and as Kali-yuga has progressed, the natural forests of those trees, which belong to Lord Jagannatha, have been encroached upon, and the supply of Phasi wood has been depleted to such an extent, that it appeared that in a few years, there would not be enough to build Lord Jagannatha’s chariots.

So, His Holiness Gour Govinda Swami Maharaja took up the cause. In December of 1995, the government of Orissa allocated 150 acres of Lord Jagannatha’s traditional jungle for this project. And now, with the help of Gour Govinda Maharaja’s followers and supporters, 70,000 young Phasi trees are growing in the Orissa jungle, under the supervision of Lord Jagannatha’s devotees. This is the Sri Jagannatha’s Forest project.

Srila Gour Govinda Swami Maharaja is a great personality; a munificent personality. He did great service, not only for Srila Prabhupada and ISKCON and its devotees, in a limited sense, but also for the entire sampradāya, and for the larger cause of Krishna consciousness—devotional service to Lord Krishna, to Lord Jagannatha.

Through his talks and writings, he explained the esoteric significance of Jagannatha Puri, of Allalanatha, of Lord Jagannatha—that Jagannatha Puri is a place of separation. Lord Jagannatha feels separation from Srimati Radharani and His other friends in Vrindavana. And Sri Chaitanya Mahaprabhu, in the mood of Radharani, after Krishna left Vrindavan for Mathura and Dvaraka, also feels separation. Jagannatha is feeling separation from Srimati Radharani, and Sri Chaitanya Mahaprabhu, in the mood of Radharani, is feeling separation from Krishna or Jagannatha.

So, Jagannatha Puri is vipralambha kṣetra, a land where ecstatic separation is relished. As Srila Prabhupada taught us, and as Srila Gour Govinda Swami Maharaja explained—service and separation is the highest ecstasy of love of God.

Once, Maharaja said of his work in Orissa, “We are opening a school for crying.” We too are feeling separation from Srila Gour Govinda Swami Maharaja. We miss him—his personal darshan, his merciful glance, his affectionate touch. We miss sitting at his lotus feet and hearing kṛṣṇa-kathā from his lotus mouth. At the same time, we know that he is present; we know that he is pleased when we diligently chant the holy name; earnestly discuss kṛṣṇa-kathā, and enthusiastically serve Srila Prabhupada and ISKCON, and endeavor to spread Krishna consciousness following in the footsteps of our guru-paramparā – Srila Bhaktisiddhanta Sarasvati Thakura, Srila Prabhupada, and Srila Prabhupada’s exalted followers.

So, on this occasion, we pray to Srila Bhaktisiddhanta Sarasvati Thakura and His Holiness Srila Gour Govinda Swami Maharaja that we may serve them eternally, as they desire. This is paramparā—serving Srila Prabhupada and his predecessors and followers. We pray for their mercy that we may relish the internal moods of Krishna consciousness, and at the same time, fulfill their compassionate desire to bring others to Krishna consciousness, by their divine grace.

Devotees cried for Srila Gour Govinda Swami Maharaja when he left, and we should cry for him now for his mercy, and be eager to hear from him as he instructed, “All sadhus speak through their books. Jiva Gosvami, Rupa Gosvami, Sanatana Gosvami, Bhaktivinoda Thakura, Bhaktisiddhanta Sarasvati Thakura, and Srila Prabhupada—all say that they speak through their books. This is our Vaishnava procedure. You may say, ‘Oh I have read their books, I have their association.’ But you cannot understand what they have said, merely by reading their books.”

Once, when Maharaja came to Mauritius, after he gave a class at the ISKCON Vedic farm at Bon Accueil, I mentioned to him the verses in Śrī Caitanya-caritāmṛta, Madhya 22.128–129, about the five most potent forms of devotional service: sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa, mathurā-vāsa, śrī-mūrtira śraddhāya sevana, “One should associate with devotees, chant the holy name of the Lord, hear Śrīmad-Bhāgavatam, reside at Mathura, and worship the Deity with faith and generation.”

Sakala-sādhana-śreṣṭha ei pañca aṅga kṛṣṇa-prema janmāya ei pāṅcera alpa saṅga – “These five limbs of devotional service are the best of all. Even a slight performance of these five, awakens love for Krishna.” I told Gour Govinda Swami Maharaja how much I cherished mathurā-vāsa, residing in Mathura or in Vrindavan. Maharaja looked me straight in the eyes and said, “Kaṁsa also resided in Mathura, but still, he was a demon.”

Immediately, I realized that yes, a person can reside in Mathura but he or she must also give up the demonic mentality of wanting to be the supreme, the proprietor, the controller, and the enjoyer. Externally, one may reside in Mathura, but internally, he or she must do the work of purifying the heart.

Maharaja spoke these words to me with great love and compassion. I felt that he was seeing straight into my polluted heart and acting to purify it. He instructed me that the goal is not to reside in Mathura, but to actually develop the consciousness of a devotee. And we can see from his example that the direct personal association with sadhu is required to understand the real import or purport of the books we read, of scripture.

“The sadhus speaking through their books are very, very merciful,” Maharaja said, “But you should follow the proper path. If you are intelligent, you will understand how they are still here, not only in the form of their books, but also, they are here! You should see them. If you can get his mercy, then you can see him. Otherwise, by your own effort and perception, you cannot see him. No, no, no! You always think that you are drasta, the seer, and that the sadhu is drista, the one to be seen. Everyone is like this. They think they are the seers, but it is just the reverse—you are to be seen, and they are the seer.”

And when a devotee asked him, “How are we seen by the sadhu? By our service?” Maharaja replied, “Yes, the sadhu is the seer. If he showers his mercy upon you, he sees it; if you receive that merciful glance, then you are very fortunate.”

Again, part of Maharaja’s mission was to show that everything is in Srila Prabhupada’s books; and they are like an ocean filled with gems; and that to gather those gems, one must dive very deep. We should also dive deep into Maharaja’s books and mine the precious gems he has kept for us there.

After Maharaja’s passing away, I was unable to visit Mayapur for some years. And when I finally returned, I was most eager to visit the newly constructed samadhis of my dear departed godbrothers—Tamal Krishna Goswami, Śrīdhara Swami, Bhakti Tirtha Swami, and Gour Govinda Swami. I offered my obeisances at Srila Gour Govinda’s samadhi. I felt that he gave me a direct instruction, “Do not judge others; you do not know what devotion they have in their hearts.” In other words—I am not the seer of the sadhu; I am meant to be seen by them.

So, on this occasion, I pray to Srila Gour Govinda Swami Maharaja that by his grace, he always keeps me under his shelter, instructs me, and rectifies me without reservation or hesitation, and engages me in service to him, Srila Prabhupada, our paramparā, and their mission. Hare Krishna. Jaya!

Madhavananda Prabhu: Hare Krishna. Thank you so much, Maharaja! I really appreciate that. I had a couple of questions and things I wanted to ask you, but before that, I’d like to, with your blessings, show a picture—it is from the Mauritius airport in 1995. It’s you and Guru Maharaja.

Giriraj Swami: We had some fantastic talks at the airport in Mauritius. We had some time and we had some wonderful discussions. I was asking him about the prediction about the 10,000 years of the golden age, [Unintelligible 00:50:05] Chaitanya, where that’s found in shastra, and so many things. It was a discussion I will always treasure in my heart.

Madhavananda Prabhu: Well, that was my question. One of my questions was, what were you discussing in the airport? And I’m surprised you remember that. That’s really wonderful! And the second question: I was wondering if you could share with us, if you recall, what was the first time you met him?

Giriraj Swami: Oh, it may have been at the GBC meetings in Mayapur. He was a GBC member, and I was. This reminds me of a very revealing discussion we had in the GBC body. There was a topic of the qualifications of a guru. And they had a board, or a flip chart; something they were writing down, “What are the functions of a guru?” And Gour Govinda Maharaja said, “To give Krishna!” They didn’t want to write it down. Maybe they thought it was too deep or too big or too esoteric.

So, they didn’t write it down. And Gour Govinda Maharaja said, “Write it down! I tell you, write it down!” And they still wouldn’t write it down. And again, he said, “You write it down! It is the function of the guru to give Krishna!” And eventually, they did write it down. I don’t know if it passed in the resolution, but they wrote it down.

Madhavananda Prabhu: I hope that’s okay with Krishna. I was thinking, Maharaja, you were speaking about the story about how Guru Maharaja was staying in that road workers hut. And actually, it was Sacinandana Prabhu that later became his disciple, our godbrother, who was horrified. He said, “Maharaja, you are a sannyasi, how can you stay in this place? You are eating non-vegetarian things and drinking alcohol, and all these terrible things.” And Guru Maharaja, as you pointed out, said, “No, this is very nice, my Guru Maharaja has given me this.”

And it reminded me of the western devotees staying in Juhu. [Laughter] The mosquitoes, and the diseases, everybody becoming sick, and people wanting to come and kill you, and so many things. And I’m just very much appreciating. Through both him and your service in Juhu and other devotees, I see Srila Prabhupada. Because Prabhupada inspired them so much! You can’t do that, you can’t stay in a road worker’s tent, unless you have some very intense love for someone.

I was also appreciating your comments about how austere it was to stay in Bhubaneswar. And devotees just really don’t know, especially Pradyumna’s wife. Maharaja, do you remember her name? Arundhuti.

She came to Bhubaneswar maybe ten years ago, and I was very fortunate to get to receive her and help take care of her. And she told me it was the first time that she had been in Bhubaneswar since 1977, when she came with Srila Prabhupada. She was traveling with Pradyumna, and she was transcribing Prabhupada’s books. That was her service. Prabhupada started the Tenth Canto of the Śrīmad-Bhāgavatam when he was in Bhubaneswar. So, I asked her, “Are things a little different?” And she said, “Nothing is the same; there are all these big trees, and it was just like a jungle forest; and now everything’s cement, and it’s gotten more built up since then.”

But as you pointed out too—Srila Prabhupada commented that this place will one day be the center of Bhubaneswar. And today, it’s the fastest growing place there. But it was very, very austere in the early days. And one story we heard from some local devotees there, that Guru Maharaja, when he came, he was first staying in that hut, the tent with the road workers, and then later, [Unintelligible 00:55:35].

There was a small village in the area. I was looking at a photo—this is with Bhagavat Prabhu at the time, your godbrother, who is now Bhagavat Maharaja. And this was in 1975–76, something like that. (Showing photo) And this is what things were like there. This is the most built-up place around the temple. It was all just a jungle, and some local people would come to Guru Maharaja [Unintelligible 00:56:40] speaking hari-kathā every day. And on one occasion, after he spoke for a few hours in the evening, when he got up to go away, a cobra fell off of his lap, it had crawled upon his lap. He was like, “That’s a cobra!” [Laughter]

Giriraj Swami: He heard hari-kathā from Maharaja’s lotus mouth. Scary though.

Madhavananda Prabhu: So, does anybody else have any questions for Giriraj Maharaja?

My godbrother Anupam Prabhu is commenting that we should have a book with airport talks; there was quite a few talks that Guru Maharaja gave in the airport.

One thing that I really appreciate about Guru Maharaja personally, is that I see—as you know, Maharaja, in the history of ISKCON, after Srila Prabhupada left, there were many different gurus; and some of them had troubles; and a lot of devotees lost faith, and some of them went away and some of them were just very discouraged. And somehow, Guru Maharaja really gave inspiration to those devotees; and I feel like that with myself, being one of those. It was a major contribution to Srila Prabhupada’s mission.

Giriraj Swami: I wanted to say one more thing, if I may. I didn’t remember it completely clearly, so I’m going to read that short section, from this book—Many Moons; Reflections on Departed Vaishnavas. There are a few items about Gour Govinda Swami Maharaja.

This is very interesting, “At the airport, before he left, we spoke for an hour and a half very intimately. He mentioned the predicted 10,000 years golden age within Kali-yuga, giving some reference for it, and expressing his hope that ISKCON would usher it in. And he told me about himself also. He told me about his first meeting with Srila Prabhupada; how Srila Prabhupada had engaged him and how later, he had brought Srila Prabhupada to Orissa. He told me how he had found guidance after Srila Prabhupada left; how he had developed the notebooks he kept with various verses, and how he would quote from the notebooks when he gave class. I remember his eyes—they always seemed moist with tears of love, tears of joy. And his voice was always full of affection and enthusiasm and the ecstasy of realization. In my mind’s eye, even now, I can see his eyes and his smile. His head slightly nodding; his eyes looking into mine, blinking, and his face smiling.”

This is what I wanted to bring up, “The other opportunities we had to meet and discuss came mainly in Juhu. Maharaja would often leave India from Bombay, and when he would return from his tours abroad, he would also come through Bombay and stay in the Juhu guest house. There too, we had many wonderful discussions. One evening, I had a preaching program, but before leaving the temple, I wanted to visit his room and just offer my respects. When I did, he suddenly began to describe the most wonderful pastime of Radha and Krishna, and how They were assisted by Vṛndādevī.

Once, when Krishna failed to meet Radharani at the appointed time and place, She sent Her girlfriends (sakhīs) to investigate. And when they reported that they had found Him at the secret grove of Her rival Candravali, Radha manifested the ecstasy of transcendental loving jealous anger (mana), and thereafter, She refused to meet Him.”

I’m sure, Madhavananda Prabhu, maybe others, have heard this story directly from Srila Gour Govinda Maharaja’s lotus mouth. “Distraught, Krishna tried in so many ways to break Her mana, but nothing He said or did would pacify Her. Finally, Vṛndādevī came to Him and advised Him to disguise Himself as a sannyasi and beg some charity from Her. When He did, Sri Radha could not refuse, and She gave Him what He asked – prema. And thus, the couple was happily reunited.”

I had heard and read many pastimes, but I had never heard this particular one—and he was narrating it in such an animated way. I was just enchanted and did not want to leave. But time was passing, and it was getting later and later for the program. Still, I could not tear myself away. Finally, he concluded and I told him that I had to go for a preaching program. And so, I left, feeling very enlivened by the kṛṣṇa-kathā he had so kindly narrated.

So, questions? Reflections? Comments?

Madhavananda Prabhu: There is someone here named Radhika, I think you know her. She says, “Hare Krishna, dear Guru Maharaja, thank you for sharing the wonderful memories, your exchanges with your godbrothers, godsisters, and other devotees are always enlightening. Thank you for putting light on the service and dedication of Srila Gour Govinda Maharaja.”

Thank you for sharing that story that Guru Maharaja spoke to you. Niranjana Maharaja has a similar experience too—they met in Connecticut in a hotel room there. And Guru Maharaja privately told him this story; and it really very much inspired Niranjana Maharaja. And I could see that Guru Maharaja wanted to have very intimate exchanges with his godbrothers. And as you know, Maharaja, he was very famous for this—that the way to keep everything alive, keep Prabhupada’s mission alive—is by sharing the kind of kṛṣṇa-kathā between devotees. And he was very much eager for that. And I appreciate that you are such a gentle and loving receptacle; that you receive some of that.

Giriraj Swami: Today and maybe yesterday, devotees have been posting things about Srila Gour Govinda Maharaja, because of his appearance day. And I read something that was so nice, it’s so beautiful. I would like to share it with you now.

This is from a lecture that Gour Govinda Maharaja gave on the occasion of Srila Prabhupada’s disappearance festival in Bhubaneswar, on October 27, 1995, “As disciples and grand disciples of Srila Prabhupada, we have a duty to spread his message. The centennial has arrived, the time has come,” (and now we are on the 125 anniversary of Srila Prabhupada’s appearance, so the appropriateness of the occasion holds now).

So, “The centennial has arrived, the time has come; we have a golden opportunity to spread his message more and more; to make him known more and more throughout the world. Mahaprabhu asked Ray Ramananda, ‘Who is the most famous person?’ Ray Ramananda answered, ‘Krishna bhakta baliya yanhara haya khyati—that person who is a devotee of Krishna, has earned eternal, immortal fame, he lives forever.’ The day has come just to remind you to take up the vow to dedicate your life to his mission, make him pleased, receive his mercy, your life will be successful.”

Jaya Srila Prabhupada! Jaya Srila Gour Govinda Maharaja!

Giriraj Swami: (After Vaisesika Prabhu’s talk)

Reflecting on Vaisesika who brought it up, and I also brought it up – that Gour Govinda Maharaja comes from a Vaishnava family. And that reminded me of a purport in Śrīmad-Bhāgavatam. It’s Canto Two, 3.15.

TEXT 15

Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.

COMMENT

Purport. I’ll just read excerpt.

PURPORT by Srila Prabhupada

From the very beginning of his childhood.

COMMENT

This is referring to Maharaja Parīkṣit.

PURPORT (continued)

He had the chance to know intimately the devotional service of Lord Kṛṣṇa in his own family. The Pāṇḍavas, all being devotees of the Lord, certainly venerated family Deities in the royal palace for worship. Children who appear in such families fortunately generally imitate such worship of the Deities, even in the way of childhood play. By the grace of Lord Śrī Kṛṣṇa.

COMMENT

This is Srila Prabhupada speaking about himself.

PURPORT (continued)

We had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-yātrā and Dola-yātrā ceremonies, and he used to spend money liberally for distributing prasāda to us children and our friends. Our spiritual master, who also took his birth in a Vaiṣṇava family, got all inspirations from his great Vaiṣṇava father, Ṭhākura Bhaktivinoda. That is the way of all lucky Vaiṣṇava families.

The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord.

COMMENT

So, thinking of Gour Govinda Maharaja, I thought of this purport, and then reading this purport, I thought of Gour Govinda Maharaja even more. So, I just wanted to share that.

Madhavananda Prabhu: Thank you so much, Maharaja, I appreciate it.