Sri Prahlada Dasa:
Today is the holy appearance day of our grandfather or great-grandfather spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada. On Giriraj Maharaja’s instruction, I will attempt to say something about Srila Bhaktisiddhanta’s history and share my realizations regarding his contribution and mood. I pray for the mercy of the Vaishnavas that this realization aligns with his authentic teachings.
The appearance of Srila Bhaktisiddhanta Sarasvati is most significant. His father, Srila Bhaktivinoda Thakura, emerged as a great spiritual reformer at a time when Gaudiya Vaishnavism had become marginalized and in many ways perverted. While not universal, there were deviations from the mature teachings of Chaitanya Mahaprabhu in various areas. Recognizing this, Bhaktivinoda Thakura sought to reestablish Chaitanya Mahaprabhu’s mission in this world.
In his personal endeavors Bhaktivinoda Thakura wrote extensive literature and established nama-hatta, the marketplace for the holy name, organizing sangas to facilitate the association of Vaishnavas. He also prayed for assistance in this significant task. Bhaktivinoda Thakura harbored a vision to spread Chaitanya Mahaprabhu’s movement to the Western world, and he prayed to Krishna for help in its realization. It is understood that the appearance of Srila Bhaktisiddhanta Sarasvati Thakura was the fulfillment of that prayer.
Bhaktivinoda Thakura was living in Puri at the time of Bhaktisiddhanta Sarasvati’s appearance on February 6, 1874. The site of his birth lies on the Grand Road between the Jagannatha and Gundica temples, where Jagannatha’s chariot procession takes place each year. Biographies recount various significant signs indicating the transcendental nature of his appearance. One such sign was the umbilical cord draped over his left shoulder and then across his chest resembling an upavita, or what is often called a “brahman thread.” Another indication was an incident that occurred during the chariot festival. The procession halted right in front of Bhaktivinoda Thakura’s house for a significant duration, unable to move. Seizing the opportunity, Bhaktisiddhanta’s mother, Srimati Bhagavati Devi, took her baby, then named Bimala Prasada, onto the chariot, placing him at the lotus feet of Jagannatha Swami. As she prayed at Jagannatha’s lotus feet, a garland fell around Bhaktisiddhanta Sarasvati, interpreted as Jagannatha’s benediction upon the child.
As a side note, Brahmananda Prabhu recounted a story of when Srila Prabhupada paid his obeisances to Radha-Krishna deities and Krishna’s garland fell not around Prabhupada but in front of him. Prabhupada turned to Brahmananda and exclaimed, “Did you see? Krishna’s garland has fallen. He is pleased with me!”
At a very young age Bhaktisiddhanta Sarasvati learned the entire Bhagavad-gita. It is said that at the age of seven he could recite the entire Gita and explain its verses. Evidently, he received thorough training from his father. Bhaktivinoda Thakura also performed the upanayana samskara, Vedic initiation into the Gayatri mantra, for him at around the same age. Additionally, he entrusted Bhaktisiddhanta Sarasvati Thakura with the service of worshipping a Varaha sila.
The Varaha salagrama was unearthed while excavating the site for Bhaktivinoda Thakura’s home, Bhakti Bhavan, in Calcutta. Bhaktivinoda presented the salagrama to his son, Bimala Prasada Datta, along with a mantra to Lord Nrsimhadeva. This mantra was revealed to Bhaktivinoda Thakura either in meditation or in a dream, wherein Nrsimhadeva bestowed it upon him. Later, when Bhaktisiddhanta Sarasvati sent three sannyasis as preachers to the West, he gave them a salagrama sila, a Govardhana sila, a Dvaraka sila, and this Nrsimha mantra to protect the mission.
There is a famous story of how Bhaktivinoda Thakura was strict with Bhaktisiddhanta Sarasvati. Once, when some fruits and vegetables were brought into the house, the young child selected a mango and said, “This one is for me.” Bhaktivinoda Thakura replied, “What is this? Before Radha-Giridhari have been offered this fruit, you are already claiming it as yours.” The Deities worshipped in Bhakti Bhavan were Radha and Giridhari. The young child, Bimala Prasada Datta, took this correction very seriously, and he made a vow to never eat mangoes again. Whenever he was offered mangoes or preparations made with mangoes, he would respond, “No. I am an offender.” That too was a sign of his spiritual seriousness and determination.
During his college years Bhaktisiddhanta Sarasvati exhibited remarkable brilliance and acquired knowledge in astrology and astronomy. He translated, if not commentated upon, the Surya Siddhanta, a shastra on astronomical science and Vedic cosmology. He also learned Sanskrit and assisted his father by proofreading and editing various publications Bhaktivinoda Thakura produced in English and Bengali.
Bhaktisiddhanta Sarasvati once described himself, saying, “I am not only a proofreader of the press; I am a proofreader of men—I see their faults and try to correct them. I am also a proofreader of religion. I have appeared in the zodiac sign of the crab, so whenever I see anything nondevotional, I act like a crab. If I see any so-called devotion, not actually in the true unalloyed spirit, I shall pierce it!” Thus, he functioned as both a literal and metaphorical editor and proofreader.
In college he formed a student society called the August Assembly, for which the key requirement for membership was maintaining celibacy, or brahmacharya. The society would meet and discuss philosophy and, I suppose, social issues as well.
Bhaktisiddhanta Sarasvati gave up his college studies prior to graduating due to concerns that his father would get him married if he had a degree and potential for a job. As a staunch naistika-brahmachari, committed to lifelong celibate life, he wished to avoid entanglements. Consequently, he quit his studies early and left home to work for one of the maharajas of India, serving as the court astrologer and administrator. In this role he conducted an extensive review of the maharaja’s administration to eliminate corruption and to reorganize the systems. Although the circumstances of his leaving that post are unclear, at a certain point he decided to redirect his focus toward his father’s mission of establishing and preaching Krishna consciousness.
When Bhaktivinoda Thakura discovered the Yogapitha, Bhaktisiddhanta Sarasvati took up residence there in a grass hut and pledged to chant a billion names of the Lord. To complete this vow, he engaged in chanting the same number of rounds as Haridasa Thakura—192 rounds each day. Once, during a visit in the rainy season, someone noticed a leak in the roof of the grass hut. Instead of taking the time to repair the hole, Bhaktisiddhanta Sarasvati simply sat in the hut with an umbrella and continued chanting his japa. This vow was a long-term commitment that took him several years to complete.
Around the same time, Bhaktisiddhanta Sarasvati took spiritual initiation from Gaurakisora dasa Babaji—possibly before he undertook the vow mentioned earlier. Gaurakisora dasa Babaji had a policy of not accepting any disciples. However, Bhaktivinoda Thakura urged Bhaktisiddhanta Sarasvati to seek initiation from him.
Initially, when Bhaktisiddhanta Sarasvati approached Babaji Maharaja, Maharaja did not agree. After some time, Bhaktivinoda Thakura encouraged Bhaktisiddhanta Sarasvati to approach Babaji Maharaja again. This time, Gaurakisora dasa Babaji responded, “I will have to ask Gauranga. We will see what Gauranga decides.” On another occasion, when Bhaktisiddhanta Sarasvati inquired about Gauranga’s decision, Gaurakisora dasa Babaji did not provide a direct answer.
Giriraj Swami: He said he forgot to ask.
Sri Prahlada Dasa: Oh, yes. Finally, Bhaktisiddhanta Sarasvati expressed that if Gaurakisora dasa Babaji did not give him spiritual initiation, he would end his life. Understanding Bhaktisiddhanta Sarasvati’s unwavering determination, Gaurakisora dasa Babaji agreed to initiate him. Often when this story is recounted, it is mentioned how Gaurakisora dasa Babaji was illiterate, while Bhaktisiddhanta Sarasvati was a highly erudite scholar. Bhaktisiddhanta Sarasvati was sometimes referred to as a walking encyclopedia due to his extensive knowledge on a wide range of topics.
After completing that vow to chant one billion names, Bhaktisiddhanta Sarasvati began his preaching mission. I’m not sure, but I believe disciples had already approached him while he was chanting. In either case, he began his preaching mission. He started to travel to Calcutta and Puri. Eventually he founded a matha in Calcutta at Ultadanga Road, and more and more devotees, disciples, started to come and take shelter of him and assist him in preaching work.
There is an incident relating to Gaurakisora dasa Babaji’s disappearance. In his humility, he had expressed a desire: “When I die, I should be tied in rope and dragged through the streets of Navadvipa and then I will get some benefit.” Upon his disappearance, the babajis of Navadvipa wanted to do that—tie him with a rope and drag his body through the streets. When Bhaktisiddhanta Sarasvati came to hear of it, he crossed the river from Mayapur with a couple of disciples and strongly opposed the babajis’ plan.
The babajis were insistent but could not agree on the final resting place. A dispute had arisen among them regarding who would get to make his samadhi in their matha. Knowing that he was a great soul, pilgrims would come and offer donations, and so there was this quarrel amongst them. When Bhaktisiddhanta Sarasvati came, he forbade any of them to touch the holy body of Gaurakisora dasa Babaji Maharaja. He said, “As a disciple, I have the right to honor the body of my spiritual master after his disappearance.” The babajis did not appreciate that argument. In response to their resistance, he challenged them, and as far as I understand, the local police constable was with him as well. He issued a challenge: “If there is anyone here that has not had illicit sex in the past six months, then you can come forward and touch the body of my spiritual master.” No one stepped forward. He then reduced the time frame: “If there is anyone that has not engaged in illicit sex in the past month, then you can come forward.” And no one came forward at that either. Then he then asked, “Anyone who has not had illicit sex in the past week, come forward.” And no one did. He asked about the past two days, and then the past day, and finally the past night—and none of the babajis came forward. With this, he picked up the body of his spiritual master and carried it to the banks of the Ganges, where he placed it in samadhi. Later, he relocated the samadhi to Sridhama Mayapur to the Chaitanya Matha, where the samadhi remains today.
After the disappearance of Gaurakisora dasa Babaji Maharaja, Bhaktisiddhanta Sarasvati felt a need to reestablish the sannyasa order in the Gaudiya Vaishnava sampradaya to further the preaching mission. He sat before a picture of Gaurakisora dasa Babaji Maharaja and performed his own sannyasa ceremony according to the rites that he had researched while in South India during an earlier visit. There, in the Sri Sampradaya, Vaishnava sannyasa is still present and has been practiced for a long time. At the time of his spiritual initiation he had received the name Varsabhanavi-devi-dayite dasa, and on taking sannyasa he assumed the name Bhaktisiddhanta Sarasvati Thakura.
As a sannyasi, he continued his dynamic preaching, and he started awarding the sannyasa order to his disciples. I know of one case when a disciple of Bhaktivinoda Thakura took sannyasa from Bhaktisiddhanta Sarasvati—Bhakti Pradipa Tirtha Maharaja. Bhakti Pradipa Tirtha Maharaja was one of the preachers who visited the home of Prabhupada in Allahabad. After that visit, Prabhupada became more actively involved in the Gaudiya Matha.
There is one other really wonderful story, out of chronology now, about Bhaktisiddhanta Sarasvati’s preaching—a famous incident. A debate arose concerning the position of a Vaishnava and the position of a brahman, and Bhaktivinoda Thakura was invited to speak at a sabha assembly of learned scholars, pandits who would present their views and debate with the other pandits holding opposing views. Bhaktivinoda Thakura was to represent the Vaishnavas and present the Vaishnava conclusions, but due to illness, he was unable to attend and requested Bhaktisiddhanta Sarasvati to go in his place.
Bhaktisiddhanta Sarasvati delivered a masterful presentation that is currently available as a book called Brahman and Vaishnava. He initiated his presentation by glorifying the brahmans, quoting numerous Vedic texts from the shastras glorifying the exalted position of the brahman. This was the first day of his presentation, and all the brahmans were pleased. They were all very happy after the first day of his presentation.
On the second day, Bhaktisiddhanta Sarasvati began quoting verses establishing the position of the Vaishnava, highlighting how the Vaishnava was even more glorious than the brahman. He emphasized that whether the Vaishnava was born in a family of even dog-eaters or even in the family of a non-Aryan race, their position was still exalted, even higher than the brahman. When he concluded his presentation, the crowd that had assembled there rushed forward to touch his feet and take the dust. Organizers were worried about the danger of the crowd pressing forward, prompting one of them to pour water over Bhaktisiddhanta Sarasvati’s feet, mix it in with a larger container of water, and throw it over the crowd. And the people in the crowd were satisfied that they had received the mercy of Bhaktisiddhanta Sarasvati’s lotus feet. It is also said that at the other side of the pandal where that program had taken place, as the crowd dispersed, Gaurakisora dasa Babaji was seen. He had been watching the entire proceedings and giving his mercy, his blessings, to Bhaktisiddhanta Sarasvati.
Now I want to touch on some things—first Bhaktisiddhanta Sarasvati organizing a mission, organizing a religion. In a sense, that was not done prior to him—in the sense of institutionalizing Gaudiya Vaishnavism. Before him, Gaudiya Vaishnavism had always been practiced informally, without the structure of an institution. In Chaitanya Mahaprabhu’s time there was no established institution as such, and at the time of the gosvamis as well, it remained an informal association. When Bhaktisiddhanta Sarasvati established the matha at Ultadanga Road, he said that he was not creating a new institution but rather reviving that which had been already organized by Rupa Gosvami as the Vishva Vaishnava Raja Sabha. Vishva means universal or . . .
Giriraj Swami: Worldwide.
Sri Prahlada Dasa: Worldwide, international. Vaishnava Raja Sabha means the world assembly of the Vaishnavas. We would have it later translated as the International Society for Krishna Consciousness. But Bhaktisiddhanta Sarasvati made that statement that he was reviving that Vishva Vaishnava Raja Sabha. Later he formalized it as the Gaudiya Matha. He thus formalized Gaudiya Vaishnavism in that sense, and he also reestablished varnashrama. It was always there, particularly in the time of Chaitanya Mahaprabhu—there were brahmacharis, grihasthas, sannyasis. But for a period after Chaitanya Mahaprabhu’s disappearance pastime, Gaudiya Vaishnavism had been practiced mainly by monastic babajis residing in holy places—Navadvipa, Vrindavan, Radha-kunda—doing their solitary bhajana, or meditation, chanting, hearing.
Bhaktisiddhanta Sarasvati organized groups of brahmacharis living in a city who would go out with the sannyasis and preach to the grihasthas. In that way he gave a different face to Chaitanya Mahaprabhu’s mission. He would strongly criticize the babajis, as we have heard in the story of Gaurakisora dasa Babaji’s disappearance. He saw most of them as hypocrites. In encouraging varnashrama, he made the practice of Krishna consciousness practical and acceptable to common people. The teaching, or the practice, of the babajis was that one should remain in a single place, live very simply, and just do bhajana. Bhaktisiddhanta Sarasvati Thakura’s point was that for most people that is not possible. He wrote a song, or a book, in which he addresses the mind—dusta mana! tumi kisera Vaishnava?—“Crooked mind, what type of Vaishnava are you?” He spoke about the difficulties of trying to do nirjana-bhajana, sitting in one place and just focusing on hearing and chanting. He said, “You are sitting. You have the externals of a Vaishnava, but your mind is thinking of sense gratification. Your mind is thinking of the opposite sex, of money, of position and respect.” He saw that that practice of Krishna consciousness as it was attempted by the babajis was impractical for the conditioned souls of this age and that those who were attempting it were mostly cheaters of others and cheaters of themselves.
The other group that he preached against was the caste gosvamis. These were lines of devotees that had descended from a significant personality in Chaitanya Mahaprabhu’s pastimes—a line descended from Advaita Acharya, Advaita-vamsa; a line descended from Nityananda Prabhu, Nityananda-vamsa; and lines descended from the disciples of the gosvamis of Vrindavan. The teaching of these caste lines is that unless you are initiated by someone who is born in one of these families, you can’t make advancement in Krishna consciousness, receive the seed of love of God, and go back to Godhead. The qualification for a guru, according to this view, is to be born as a descendant of one of these personalities, and unless one had taken shelter there, there is no chance of awakening love of God.
Bhaktisiddhanta Sarasvati preached against both of these perversions of Chaitanya Mahaprabhu’s teachings. One does not find that theory or that teaching in any of the scriptures or the teachings of Caitanya-caritamrta or Caitanya-Bhagavata. These perversions developed after Chaitanya Mahaprabhu’s time. Many of the personalities born in these lines did not have much or any spiritual qualifications other than their birth. They were shallow in terms of learning or realization of Chaitanya Mahaprabhu’s teachings and the practice of sadhana. Bhaktisiddhanta Sarasvati Thakura reestablished the pure understanding—kiba vipra, kiba nyasi, sudra kene naya yei krsna-tattva-vetta, sei ‘guru’ haya—that one may be a brahman or a sannyasi or a sudra, but if one understands the teachings of Krishna consciousness—yei krsna-tattva-vetta—that person is spiritual master. He spoke very strongly on these topics, on the practices of both the gosvamis and the caste brahmans, and therefore he made enemies as well as friends.
In speaking truth, he had enemies. It is said that Bhaktisiddhanta Sarasvati developed a hernia and was considering an operation. In fact, arrangements had already been made for an operation in the hospital when a high-level policeman came to Bhaktisiddhanta Sarasvati and informed him that he had been offered a bribe by some of the people from this group. They planned that when Bhaktisiddhanta Sarasvati went for the operation, the doctors would kill him and that, as the high-level police officer, he should not investigate or convict them for the murder. Accordingly, Bhaktisiddhanta Sarasvati did not undergo that operation; he remained with the hernia for the rest of his preaching mission.
It is also said that when he organized a parikrama around Vraja-mandala, the caste gosvamis and the others who saw him as an enemy would boycott the parikrama. Pressure would be put on the shopkeepers not to sell any food or supplies to the devotees in the group. At other times, the devotees would be pelted with stones and bricks as they made their parikrama.
There is one story that once when Bhaktisiddhanta Sarasvati was lecturing on parikrama a band of ruffians came and attacked the group. Bhaktisiddhanta Sarasvati was implored by one of his leading disciples, Bhakti Prajnana Kesava Maharaja, to exchange clothes. Bhaktisiddhanta Sarasvati put on Kesava Maharaja’s brahmachari clothes, for Kesava Maharaja was a brahmachari at that time. And Kesava Maharaja wore Bhaktisiddhanta Sarasvati’s sannyasa clothes. And in the clothes of a brahmachari, Bhaktisiddhanta Sarasvati escaped from that situation, and Kesava Maharaja risked his life for his spiritual master.
In another story, Bhaktisiddhanta Sarasvati was at Radha-kunda and one of the brahmans there—perhaps one of the brahman guides—was insisting that Bhaktisiddhanta Sarasvati respect him. Because the brahman was not receiving the attention that he believed was his due, he said, “The gosvamis, they respect.” Even if you go to Radha-kunda today, they will tell you, “My grandfather was Bhaktisiddhanta Sarasvati Maharaja’s priest. And I was Prabhupada’s guide.” And “I am the guide of Sivarama Maharaja and Giriraj Maharaja.” This brahman told Bhaktisiddhanta Sarasvati, “Raghunatha dasa Gosvami was offering his obeisances to us brahmans here at Radha-kunda. Why are you not respecting us?” Bhaktisiddhanta Sarasvati took offense at that statement of that brahman as belittling the position of Raghunatha dasa Gosvami, and he refused to eat. He said, “Unless that brahman apologizes, I am not going to eat.” In the camp, because the acharya was not eating, the disciples also would not eat.
Hundreds of devotees were fasting, and so they went to that brahman and said, “Please come and apologize to our guru maharaja, because hundreds of devotees are fasting.” It was a long period of fasting, but eventually the brahman came and apologized to Bhaktisiddhanta Sarasvati. In response, Bhaktisiddhanta Sarasvati said, “I have no personal grievance to be affected by your words, but as an acharya, as a teacher of disciples, I am obliged to establish the proper siddhanta and maintain the proper etiquette. Therefore, if someone speaks against or belittles the position of Raghunatha dasa Gosvami, it is my duty to respond; I am not allowed to ignore it. Therefore, please don’t be offended by my response; it was my duty to respond in this way.” Once the brahman made his apology and begged forgiveness, Bhaktisiddhanta Sarasvati took prasada. And all the Vaishnavas on his parikrama took prasada as well.
Bhaktisiddhanta Sarasvati Thakura was very strict and uncompromising. Sometimes the devotees would call him “simha guru.” It is said that when he would come to town, the Mayavadis and the hypocrites would leave. Or, if they saw him walking on one side of the street, they would cross to the other side, or they would turn around and go in the opposite direction—so that they would not have to encounter him. He was very strict in establishing the pure teachings of Chaitanya Mahaprabhu and challenging wherever he saw perversion or misrepresentation.
Bhaktisiddhanta Sarasvati had a great desire that Chaitanya Mahaprabhu’s teachings could come to the West. We all know how he instructed Srila Prabhupada in their first meeting on the rooftop at Ultadanga Road, Calcutta. As Prabhupada rose from paying obeisances, Bhaktisiddhanta Sarasvati said to him, “You are an intelligent young man. You should preach Sri Chaitanya’s message of Krishna consciousness in the English language.” Prabhupada felt it his duty also to challenge and test what Bhaktisiddhanta Sarasvati was saying, so he replied, “Who will hear Sri Chaitanya’s teachings while we are still an occupied country? Who will hear the teachings of an occupied country? First, we need to be liberated; then we can show India’s glory to the world.” Prabhupada appreciated Bhaktisiddhanta Sarasvati’s strong reply: “Chaitanya Mahaprabhu’s teachings are too important to wait for political change. Political situations will always be in flux. Chaitanya Mahaprabhu’s teachings don’t depend on an ideal political situation. Regardless of the political situation, Chaitanya Mahaprabhu’s teachings must be spread.” Prabhupada appreciated that answer. He felt defeated and he felt happy—happily defeated. It is said that Prabhupada did not generally accept defeat, but in this instance Bhaktisiddhanta Sarasvati quickly defeated him and Prabhupada felt very happy. On leaving that meeting, Prabhupada’s friend Naren Babu asked him, “So what did you think?” And Prabhupada replied, “Chaitanya Mahaprabhu’s teachings are in very capable hands.”
At different times Prabhupada received from Bhaktisiddhanta Sarasvati the same instruction to preach in the English language. Just weeks before Bhaktisiddhanta’s disappearance, Prabhupada wrote to him and asked, “Do you have some instruction for me? How can I serve you?” And he received the same response: “Preach Krishna consciousness in the English language.” Bhaktisiddhanta Sarasvati sent three disciples to England to establish Krishna consciousness, and he maintained them there, in London. He would regularly send them money so that they could establish a mission. But they were mostly unsuccessful, and Bhaktisiddhanta Sarasvati eventually called them back to India.
We have spoken about Bhaktisiddhanta Sarasvati’s preaching drive, his missionary spirit. He also instructed Prabhupada to print books. This is an instruction Prabhupada heard from Bhaktisiddhanta Sarasvati at Radha-kunda: “If you ever get money, print books.” On the Gaudiya Matha logo, there is a six-pointed star in the middle with Krishna’s six qualities—beauty, wealth, fame, strength, detachment, and knowledge—in each triangle. To the right there is depiction of Radha and Krishna with the word Raga. Just beneath them is depicted a printing press and a mridanga with the word Kirtanam, and above them is a book with the word Bhagavatam. To the left, there are deities of Lakshmi-Narayana and the word Vidhi. Just beneath them is depicted a bell and a lamp with the word Archanam, and above them is another book with the word Pancaratra.
This logo reflects Bhaktisiddhanta Sarasvati’s teachings on bhagavata-vidhi and pancaratrika-vidhi. Pancaratrika-vidhi is temple worship, vaidhi seva, service of the Lord according to strict Vedic rules and regulations. Bhagavata-vidhi means to hear about, remember, and glorify Krishna, particularly by hearing Srimad-Bhagavatam. Bhaktisiddhanta Sarasvati also explained preaching and book distribution as bhagavata-marga—hence the printing press in the logo. It is in the same line of spontaneously hearing and remembering Krishna, not according to the strict rules and injunctions of temple worship and Vedic injunctions, but motivated by feeling in the heart. Pancaratrika-vidhi, or temple worship according to the regulated duty of service, is particularly important for neophytes. It is often overlooked by the babajiis who focus solely on the bhagavata-marga. They are meant for hearing about, chanting the names of, and remembering Krishna—or at least they are supposed to be. Bhaktisiddhanta Sarasvati, while emphasizing that bhagavata-marga is superior to the pancaratrika-vidhi, nonetheless explained that both are necessary for advancement in Krishna consciousness.
As I said earlier, he gave more emphasis to varnashrama—brahmacharis living in the matha, trained in the matha according to a regulated program; the sannyasa ashrama; and grihasthas who lived around the matha. Bhaktisiddhanta Sarasvati had thousands of grihastha disciples. I heard a figure, 60,000 disciples. Is that right?
Giriraj Swami: I hadn’t heard that. That is a lot.
Sri Prahlada Dasa: By equating preaching activity with bhagavata-marga, he gave it a very high position of significance. He taught that devotees can advance in the bhagavata-marga by actively engaging their senses in the preaching mission. He traveled tirelessly all over India and in Burma. To establish the preaching in bhagavata-marga, he employed means that were not always understood by the kanistha-adhikari or the neophyte, caught up in the rules and regulations of vaidhi-bhakti even though they may have thought of themselves as advanced bhagavatas. Bhaktisiddhanta Sarasvati would drive an expensive automobile when the occasion called for it, especially in Calcutta. He wore expensive shoes, even polished leather shoes. A large Sikh man served as his driver and bodyguard. He exhibited opulence in that way to make Krishna consciousness acceptable, respectable, and understandable both to the British who held significant influence in India at that time, and to the educated Indians, many of whom were embarrassed to be associated with less sophisticated presentations of Chaitanya Mahaprabhu’s mission.
Bhaktisiddhanta Sarasvati organized large functions, including exhibitions of Chaitanya Mahaprabhu’s teachings and dioramas in different cities across India. He also hosted government leaders and scholars. There is a famous photo of the governor of Bengal being received in Mayapur at the Chaitanya Matha, where a prominent gate bears a sign that reads, “God Save the King.” As I heard the story, not everything at the banquet was prasada; some items on the menu were according to the taste of the British governor. In that picture you can see some of his brahmachari preachers dressed in distinctive attire—a black robe or suit with a white collar, complemented by pocket watches dangling from chains, and black turbans. This uniform reflected a smart appearance for the preachers interfacing with the British during that period in India’s history.
When Bhaktisiddhanta Sarasvati relocated his matha from Ultadanga Road to Bagh Bazaar, he hired a marching band to perform and play their music, as the Deities went in procession from Their old temple to Their new one in the heart of Calcutta. He would also preach and give lectures on the All India Radio in Calcutta, often on Saturdays. With these activities, he was recognized as a very powerful preacher dedicated to furthering Chaitanya Mahaprabhu’s sankirtana mission.
There is a story about Subhas Chandra Bose and Bhaktisiddhanta Sarasvati. Subhas Chandra Bose was a radical nationalist, a freedom fighter. He had a different approach than did Gandhi, who was a pacifist, fighting the British by non-violent resistance. Subhas Chandra Bose advocated armed struggle. During World War II he had an agreement with Hitler that as the Indian soldiers fighting for the British were captured, rather than being kept as prisoners of war in a Nazi prison camp, they would be given to Subhas Chandra Bose for his Indian National Army being organized in Japan. From Japan they marched into Burma and fought the British, hoping to liberate India.
Subhas Chandra Bose once approached Bhaktisiddhanta Sarasvati and said, “You have so many men. You are engaging them in chanting and preaching Srimad-Bhagavatam while our country is occupied by the British. Why don’t you give me some of your men and we will make them into soldiers to liberate India?” Bhaktisiddhanta Sarasvati replied, “No, these men are too weak. They are not strong enough to be soldiers. They are not suitable for your purposes, so don’t think about them.” What is significant here is that a political leader would consider making this request for Bhaktisiddhanta Sarasvati’s collaboration in liberating India from British rule.
Bhaktisiddhanta Sarasvati was a powerful and revolutionary spiritual leader, teacher, and reviver of Sri Chaitanya Mahaprabhu’s mission. At the end of his manifest pastimes, he resided at Cataka-parvata, near the Tota-Gopinath temple in Jagannatha Puri. Cataka-parvata is considered nondifferent from Govardhana Hill. According to one biography, while residing there he was often heard to say, nija nikata nivasam dehi govardhana tvam, “O Govardhana, please give me residence near to you.” That was his prayer and meditation near the end of his manifest pastimes. Finally he made his disappearance in Calcutta on January 1, 1937, and he was placed in samadhi at the Chaitanya Matha in Sridhama Mayapur.
In conclusion, we have contemplated Bhaktisiddhanta Sarasvati’s transcendental appearance, inspired by the prayers of Bhaktivinoda Thakura. His unwavering courage in preaching Krishna consciousness and his revolutionary methods to reestablish Chaitanya Mahaprabhu’s mission, all while maintaining strict adherence to and intolerance of any deviation from Lord Chaitanya’s teachings, reflect his extraordinary spiritual commitment. Upon reflection, it becomes evident that he must be most pleased with Srila Prabhupada’s monumental achievement—successfully bringing Krishna consciousness to the West, establishing it as a household word worldwide without change or deviation, and subsequently returning to revive Krishna consciousness in India. It appears to be gaining momentum year by year—Krishna consciousness in India is like an explosion. We can be sure that Bhaktisiddhanta Sarasvati is most pleased with that success. Srila Prabhupada consistently attributed his success to Bhaktisiddhanta Sarasvati, saying, “If I have any credit, it is that I followed the instruction of my spiritual master,” or “I had faith in the teaching of my spiritual master.” On occasion, he even stated that his disciples were sent by his spiritual master. Bhaktisiddhanta Sarasvati is therefore pleased with this movement and actively watches over it. According to Prabhupada’s statement, he is aware of the movement and consequently is also aware of our service and prayers for his mercy. We aspire to be instruments in his mission, set examples for others, inspire them, and advance in the process of Krishna consciousness as he taught it.
There is a beautiful prayer, a poem that Srila Prabhupada wrote called “Viraha Astakam.” He offered it on Bhaktisiddhanta Sarasvati’s disappearance day in 1959, some twenty-two years after his physical departure from this world. In this lament, Prabhupada expresses concern over the degradation of modern society and the increasing sinfulness of people as Kali-yuga advances. He also laments the lack of unity and preaching focus in what remained of the Gaudiya Math. The refrain of this prayer—“You personally suffer to see the suffering of the fallen conditioned souls. On this day of your separation, I am utterly despondent”—conveys a strong sense of Bhaktisiddhanta Sarasvati’s mood of compassion for the fallen conditioned souls and his desire to help the conditioned souls by preaching Chaitanya Mahaprabhu’s mission. This also provides insight into how Prabhupada was able to imbibe Bhaktisiddhanta Sarasvati’s mood, compassion, and understanding of how Krishna consciousness can save the world. Both Bhaktisiddhanta Sarasvati and Prabhupada shared that conviction.
My final concluding point is that by reading Srila Prabhupada’s books and understanding his mood as it is, one can also understand the mood and teachings of Bhaktisiddhanta Sarasvati very clearly—because they are the same. Large passages of Caitanya-caritamrta are almost directly translated from Bhaktisiddhanta Sarasvati’s commentary on the Caitanya-caritamrta. If you read The Nectar of Instruction, Upadesamrta, you will notice that the second half of Prabhupada commentary for each verse is a paraphrase of the commentary of Srila Bhaktisiddhanta Sarasvati Thakura on the same verse. Of course, he did that according to time, place, and circumstance. Prabhupada took Bhaktisiddhanta Sarasvati’s teachings as they were and translated them into our language in a way that we could understand. He gave them to us “as it is” without any distortion or dilution, watering down, or adding his own ideas from his studies or readings. He was a very faithful disciple of Bhaktisiddhanta Sarasvati. This is also an example to us that if we are faithful followers of Srila Prabhupada, we will be placed as followers of Srila Bhaktisiddhanta Sarasvati and we will be successful in practicing and teaching Krishna consciousness.
Giriraj Swami:
Thank you very much for that flow of nectar, Sri Prahlada.
Just two points about the history. Srila Bhaktisiddhanta Sarasvati Thakura was such a brilliant student that one of the colleges in Calcutta offered him a post as a teacher when he graduated. That was another reason why he left college before he graduated—otherwise, they would have put pressure on him to join their faculties, which he did not want to do. Another point is that when his spiritual master left his body and he went to the site to claim the body and challenged the people that wanted the body to stay with them, according to the report of a brahmachari who accompanied him, when he challenged them, no one protested. They just walked away, one by one, and the police officer who had been there was so struck . . . Of course, the challenge itself was very bold and very telling, but the officer was also struck by the spiritual power of Srila Bhaktisiddhanta Sarasvati Thakura. The opposition lost their spirit to fight with him.
My first experience of Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day came in February of 1970. Srila Prabhupada instructed us, his disciples, to write offerings to his guru maharaja. I took the instruction seriously, as did the other devotees, and not really knowing much, two facts struck me. One was that Srila Prabhupada, who was such an intelligent and powerful and realized soul, saw fit to surrender himself to Srila Bhaktisiddhanta Sarasvati Thakura. I thought, What must be his position, that someone like Srila Prabhupada had surrendered to him? And the other fact that struck me was that he was the one who gave the order to Srila Prabhupada to come to the West and preach, and where would we have been if Srila Bhaktisiddhanta had not sent Srila Prabhupada to us?
The next year on Srila Bhaktisiddhanta’s appearance day, we were with Srila Prabhupada in Gorakhpur. Prabhupada had us fast until noon and then break the fast, but he wanted to have a program in the evening so that more people could attend—mainly our friends from the Gita Press—and have the feast then. The feast was served downstairs on a veranda outdoors. So, we were honoring prasada. Others may have too, but I definitely had digestive problems then—drinking the water—so it was a mixed experience, relishing the feast but wondering what the consequences would be. Toward the end of the feast, Srila Prabhupada’s servant Nanda Kumar dasa came down. He would always bring us some remnants—at least some maha salt and maha ginger—and news. He informed us that while Srila Prabhupada was honoring prasada he had made two comments. “This prasada was so good that I could not control my senses.” And “My guru maharaja is pleased with all of you.”
One significant incident for me took place in 1989 or ’90, after I had just gotten back into India after seven years of visa problems, and I was on my way to Mayapur. I stopped at Chaitanya dasa’s house in Calcutta to spend the afternoon and night, and he received a phone call from a devotee in Bombay who asked him to get some books from the Gaudiya Matha. So, he said that he was going to go to the Bagh Bazar Matha to get the books and asked if I would like to come. So, I joined him, and while he was downstairs, I went up to Srila Bhaktisiddhanta’s quarters. He had two rooms: a bedroom with the bed from which he left the world, and an office with a table and chair and cupboards with books and personal effects. I could feel his presence there very strongly. Then later I visited his quarters in Mayapur. Standing on the balcony of his house, looking toward ISKCON’s Mayapur Chandrodaya Mandir, I felt how pleased he was with Srila Prabhupada and how Srila Prabhupada was really the one who had carried on his line and mission.
As far as his teachings, there is subtle point. He made adjustments and established the necessity both for pancaratrika-vidhi and bhagavata-marga, while at the same time he said that bhagavata-marga was more important and that bhagavata-marga included preaching. Ultimately, preaching is kirtan—glorification of Krishna and Krishna’s message. And the business of advanced devotees is to preach and write books. Srila Bhaktisiddhanta Sarasvati Thakura really took up the mood of Srila Bhaktivinoda Thakura to preach and to establish the proper understanding of Sri Chaitanya Mahaprabhu and the proper presentation of His teachings.
Still, perhaps partly because people were becoming more influenced by the lower modes of nature and partly because Srila Bhaktisiddhanta Sarasvati Thakura was establishing an institution that had to have the same standards and principles for everyone, he somewhat avoided some of the practices about which Srila Bhaktivinoda Thakura himself had written, especially siddha-pranali. Thus, some people concluded that Srila Bhaktisiddhanta Sarasvati Thakura was not being faithful to Bhaktivinoda Thakura, was not continuing in the same line, and they criticized him for that.
Even now, although not in the exact same terms, there is criticism of ISKCON because we don’t emphasize certain esoteric topics (and perhaps practices). How does this criticism fit with the fact that we emphasize bhagavata-marga over pancaratrika-vidhi? The answer is that we do want to chant and hear, but we want to chant and hear about topics that are considered appropriate for us by our masters, by Srila Prabhupada and by his spiritual master, Sarasvati Thakura. And they have given emphasis to the holy name and to the philosophy of Bhagavad-gita and Srimad-Bhagavatam. Everything is included in what they have given us, but in a certain proportion.
Now, there may be some truth to the idea that we need to hear and chant more. Of course, ISKCON is a big society, and different leaders in different places give more or less emphasis to hearing and chanting. But overall, there may be a point to be made that there should be more hearing and chanting. Yet at the same time, the hearing and chanting should be of the topics that are considered appropriate for us. There are many statements by Srila Bhaktisiddhanta Sarasvati Thakura to the effect that one can attain the highest realizations of Krishna consciousness just by chanting the holy names and that everything will be revealed through pure chanting. Sri Bhakti-sandarbha also confirms that the highest sentiments in bhakti are best evoked through congregational chanting, sankirtana.
So, I feel very grateful, ultimately to Srila Bhaktisiddhanta Sarasvati Thakura and more immediately to Srila Prabhupada, for placing me in a situation where there are devotees nearby—especially Sarvatma Prabhu, who is such a qualified singer and speaker—so that we can meet together and engage in the most important process of hari-nama-sankirtana.
Srila Prabhupada sometimes said that the grandfather is more kindly disposed to the grandchildren than is the father, and he told us that he asked his guru maharaja to take care of us. At the same time, Srila Bhaktisiddhanta was very strict. Srila Prabhupada himself said that his guru maharaja was very strict but that he himself was very liberal. So, ultimately, we can just try to serve Srila Prabhupada. Of course, even Srila Prabhupada did not tolerate hypocrisy or any obstacle that would interfere in our relationship with him. But ultimately his goal was to encourage us in devotional service and help us in our efforts to serve his servant. So, I believe, as you said, that he is pleased with Srila Prabhupada and that if we are connected with Srila Prabhupada, somehow we form some small part of his effort, knowingly or unknowingly.
Also, on this date Srila Prabhupada began Back to Godhead magazine.
We can take advantage of this occasion to pray to His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura to help us in our service to Srila Prabhupada and to bless us with his mercy that we can chant and hear without offense and be instrumental in his hands and in the hands of his servants to further his mission—the only panacea for the world’s problems.
Srila Bhaktisiddhanta Sarasvati Thakura did things that were shocking. In those days hardly anyone—only the richest people—had a car. It would be comparable today to having your own jet. And then the way he dressed. So, that was in Srila Prabhupada. His original idea for Vrindavan was to build a skyscraper, which really would have shocked local people. That was there, but again, time, place, and circumstance, I feel that Srila Prabhupada was not as confrontational, and his mood in Vrindavan was actually quite different. Of course, his preaching was the same. Once, he told Gurudas and Yamuna, “In Vrindavan there are five thousand babajis, five thousand gosvamis, and five thousand widows. We have to keep good relations with all of them.” I think part of it may have been because we were foreigners, we were guests.
In Bombay, when the police commissioner refused to give permission for the temple because the kirtans were a “nuisance,” Prabhupada became furious. A group of disciples came down from Vrindavan (they had been there for the Mayapur-Vrindavan festival), and Prabhupada was saying, “We will have satyagraha. We will march to the police commissioner’s office and go on a hunger strike.” He was getting us to hold meetings all over the city and preach. He really got us going. That side was there. But in the end, he said, “Maybe we shouldn’t do that.” Then he cited the saying “Don’t pick a fight with an alligator while in the jurisdiction of the water.” It was like, “We’re in India, and this is their territory,” and if they don’t like us, they can just say, “We don’t want you. Get out.” So, certainly, his preaching was like that. It was completely pure and without compromise, but in terms of his interaction with others . . . But even Srila Bhaktisiddhanta, when Netaji Subhas Chandra Bose came, he did not say, “What is this nonsense, freedom movement? You should preach the message of Chaitanya Mahaprabhu.”
I guess that is always the challenge: to preserve the integrity and purity of the teachings and the spirit of not compromising, as well as to adjust according to time, place, and circumstance. Because of that order to preach in the English language, Srila Prabhupada’s priority really was that. But he was perfect: he did everything perfectly. But considering us, he had to take care in certain ways that Srila Bhaktisiddhanta did not have to worry about with his disciples.
[Talks by Sri Prahlada Dasa and Giriraj Swami on Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day, February 21, 2005, Carpinteria, California]
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We welcome you on this most auspicious occasion of the appearance day of Sri Nityananda Prabhu. According to the Bhagavad-gita, Srimad-Bhagavatam, and Sri Caitanya-caritamrta, the Absolute Truth is realized in three features. Preliminary is Brahman, the impersonal light that emanates from the transcendental form of the Lord. Next is Paramatma, the localized Supersoul within the hearts of all living entities. And the last word in realization of the Absolute is Bhagavan, the Supreme Personality of Godhead, Krishna. Jnanis, who realize the impersonal Brahman, experience only the sat, eternal, aspect of the Absolute Truth. Yogis who realize the Paramatma within the heart experience the eternal, sat, and cognizant, cit, features of the Absolute Truth. Only devotees, who realize Krishna, experience ananda, bliss, which is the goal and ultimate nature of every living entity.
By Dandavats Staff Writer