Srila Bhaktisiddhanta Saraswati Thakur.

   Six months after the child was born, Bhaktivinoda arranged for his son to undergo the annaprasana ceremony with the prasada of Vimala Devi, and thereafter named the boy Bimala prasada. Around the same time the carts of the Jagannatha festival stopped at the gate of Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife brought the infant onto the cart and approached the Deity of Lord Jagannatha. Spontaneously, the infant extended his arms and touched the feet of Lord Jagannatha and was immediately blessed with a garland that fell from the body of the Lord. Seeing this the priests chanted the name of Hari and told the child's mother that the boy would certainly become a great devotee one day. When Bhaktivinoda Thakura learned that the Lord's garland had fallen on his son, he realized that this was the son for whom he had prayed. 

Srila Bhaktivinod Thakur-Father of Bhaktisiddhanta Saraswati Thakur.

   Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother's lap. His infancy was spent at Nadia District's Ranaghat hearing topics of Sri Hari from his mother.

   Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than prasada, nor to associate with bad company. One day, when Bimala Prasada was still a child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord krishna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad-gita and could even explain its verses. His father then began training him in proofreading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana-tosani.

Bimala Prasad.

   On April 1, 1884, Bhaktivinoda was appointed the senior Deputy Magistrate of Serampore, where he admitted Bimala in the Serampore High School. When Bimala was a mere student in class five, he invented a new method of writing named Bicanto. During this period he took lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni. However, he preferred to read devotional books rather than the school texts.

   In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prthvidhara Sarma. As a student he contributed many thoughtful articles to various religious journals. However he did not continue with his college studies for long. 

Bhagavati Devi-Mother of Bhaktisiddhanta Saraswati Thakur.

   In 1897 he started an autonomous Catuspathi (Sanskrit school) wherefrom monthly journals entitled "Jyotirvid", "Brihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhakti bhavana. By the time he was twenty-five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one ancient book, Surya-siddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.

   In 1895 Sarasvati Goswami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit.

   After a short period of time, Siddhanta Sarasvati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding envy, malice and corruption surfacing in every corner of his inspection, Siddhanta Sarasvati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full-pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many tirthas and heard discourses from the learned panditas. In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayaga, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Sastri regarding the Ramanuja sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a guru.

   When Siddhanta Sarasvati was twenty-six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaurakishora dasa Babaji. Gaurakishora dasa Babaji was the embodiment of vairagya and was very selective about giving diksa. He lived beneath a tree near the bank of the Ganga and wore the abandoned clothes of dead bodies as a waist band (kaupina). Generally he ate plain rice soaked in Ganga water garnished with chili and salt. Sometimes he utilized discarded earthen pots, after properly washing them he would cook rice in them, offer it to Krishna, and then take Prasada.

   Following the advice of his father, Siddhanta Sarasvati went to Gaurakishora dasa and begged to be accepted as his disciple. Gaurakishora replied that he would not be able to give diksa unless he received the approval of Lord Chaitanya. However, when Siddhanta Sarasvati returned again, Gaurakishora said that he had forgotten to ask Lord Chaitanya. On the third visit, Gaurakishora stated that Lord Chaitanya had said that erudition is extremely insignificant in comparison to devotion to the Supreme Lord.

   Hearing this Siddhanta replied that since Gaurakishora was the servant of Kapatacudamani (the Supreme deceiver) hence he must be testing Sarasvati by withholding his consent. However Siddhanta Sarasvati remained firmly determined and remarked that Ramanuja Acarya had been sent back eighteen times before he finally received the grace of Gosthipurna, thus he too would wait patiently until the day that Gaurakishora would bestow his benedictions upon him. Seeing the commitment of Sarasvati, Gaurakishora was impressed and gave him diksa in the blissful grove of Godruma and told him, "to preach the Absolute Truth and keep aside all other works." 

Srila Gourakishora Das Babaji Maharaja-Spiritual Master of Bhaktisiddhanta Saraswati Thakur.

   In March 1900 Sarasvati accompanied Bhaktivinoda on a pilgrimage of Balasore, Remuna, Bhuvanesvara, and Puri. As instructed by Bhaktivinoda, Sarasvati gave lectures from CC with profound purports. Through the initiative of Bhaktivinoda Thakura the flow of pure bhakti again began to inundate the world. After Lord Caitanya's disappearance a period of darkness ensued in which the river of bhakti had been choked and practically dried up. The end of the period was brought about by the undaunted preaching of Bhaktivinoda Thakura. He wrote a number of books on suddha-bhakti siddhanta and published numerous religious periodicals. He inspired many to take up the service of Lord Gauranga and instituted various Nama Hatta and Prapanna-asrama (Gaudiya matha centers).

   In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krishna mantra a billion times. Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the mantra day and night. He cooked rice once a day in an earthen pot and ate nothing more; he slept on the ground, and when the rainwater leaked trough the grass ceiling, he sat beneath an umbrella, chanting.

   In 1912 Manindra Nandi, the Maharaja of Kasimbazar, arranged to hold a large Vaisnava Sammilani at his palace. At the specific request of the Maharaja, Sarasvati Goswami attended the Sammilani and delivered four very brief speeches on suddha-bhakti on four consecutive days. However, he did not take any food during the Sammilani because of the presence of various groups of sahajiyas. After fasting for four days Sarasvati Goswami came to Mayapura and took the Prasada of Lord Chaitanya. Later when Maharaja Manindra Nandi realized what had happened he was deeply aggrieved and came to Mayapura to apologize to Siddhanta Sarasvati.

   During that time Bengal was full of sahajiya sects, such as Aul, Baul, Kartabhaja, Neda-nedi, Daravesa, Sain etc., who followed worldly practices in the name of spiritualism. Siddhanta Sarasvati launched a severe attack against those irreligious sects and did not spare anyone who deviated from the teachings of Lord Chaitanya. Even some well-known persons bearing the surname of Goswamis patronized these sahajiya sects during that period.

   Siddhanta Sarasvati was deeply grieved to see these groups of prakrita sahajiyas, in the garb of paramahamsa Goswami gurus, misleading the people. Thus he completely dissociated himself and resorted to performing bhajana in solitude. During this period of solitude, one day Lord Chaitanya, along with the six Goswamis, suddenly manifested before Siddhanta Sarasvati's vision and said: "Do not be disheartened, take up the task of re-establishing Varnashrama with new vigour and preach the message of love for Sri Krishna everywhere." After receiving this message, Sarasvati Goswami was filled with inspiration to preach the glories of Lord Chaitanya enthusiastically.

   In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against pseudo Vaishnavas who claimed that birth in their caste was the prerequisite for preaching Krishna consciousness. The caste-conscious brahmana community had become incensed by Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of birth, could become a brahmana-Vaishnava. These smarta brahmanas, out to prove the inferiority of the Vaishnavas, arranged a discussion. On behalf of his indisposed father, young Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and the Vaishnava," and submitted it before his father. Despite his poor health, Bhaktivinoda Thakura was elated to hear the arguments that would soundly defeat the challenge of the smartas.

   On the request of Madhusudana dasa Goswami of Vrindavana and Visvambharananda deva Goswami of Gopiballabhapur, Siddhanta Sarasvati traveled to Midnapur, where panditas from all over India had gathered for a three-day discussion. Some of the smarta panditas who spoke first claimed that anyone born in a sudra family, even though initiated by a spiritual master, could never become purified and perform the brahminical duties of worshiping the deity or initiating disciples. Finally, Siddhanta Sarasvati delivered his speech. He began quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became very much pleased. But when he began discussing the actual qualifications for becoming a brahmana, the qualities of the Vaisnavas, the relationship between the two, and who, according to the Vedic literature, is qualified to become a spiritual master and initiate disciples, the joy of the Vaisnava-haters disappeared. Siddhanta Sarasvati conclusively proved from the scriptures that if one is born as a sudra but exhibits the qualities of a brahmana then he should be honored as a brahmana, despite his birth. And if one is born in a brahmana family but acts like a sudra, then he is not a brahmana. After his speech, Siddhanta Sarasvati was congratulated by the president of the conference, and thousands thronged around him. It was a victory for Vaishnavism.

   Bhaktivinoda Thakura passed away in 1914 on the day of Gadadhara Pandita's disappearance. On the eve of his disappearance Bhaktivinoda instructed his son to preach the teachings of the six Goswamis and Lord Chaitanya far and wide. He also requested that Siddhanta Sarasvati develop the birthsite of Lord Gauranga. Mother Bhagavati Devi disappeared a few years later. Before her passing away, she held the hands of Sarasvati Goswami imploring him to preach the glories of Lord Gauranga and His dhama. Accepting the instructions of his parents as his foremost duty, Sarasvati Goswami took up this task of preaching with intense enthusiasm and vigour.

   With the passing away of his father, and his spiritual master a year later, Siddhanta Sarasvati continued the mission of Lord Chaitanya. He assumed editorship of Sajjana-tosani and established the Bhagwat Press in Krishnanagar. Then in 1918, in Mayapur, he sat down before a picture of Gaurakishora dasa Babaji and initiated himself into the sannyasa order. At this time he assumed the sannyasa title Bhaktisiddhanta Sarasvati Goswami Maharaja. 

Sannyasa acceptance day, 1918.

   Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for large-scale distribution of Krishna consciousness. He thought of the printing press as a brhat mrdanga, a big mrdanga. The mrdanga drum played during kirtana could be heard for a block or two, whereas with the brhat mrdanga, the printing press, the message of Lord Chaitanya could be spread all over the world.

   Rohinikumar Ghosh, a nephew of Justice Candramadhava Ghosh of Calcutta High Court and originally a resident of Bhola in Barisal (now in Bangladesh), decided to renounce the world and engage himself in Hari bhajana. With this purpose in mind he came to Kulia in Navadvipa where he led the life of a Baul. However, he despised the practices of the sevadasis prevalent amongst the Baul sect. One day Rohini Ghosh happen to come to the Yogapitha when Sarasvati Goswami was lecturing there. Rohini was delighted to see the luminous appearance of Sarasvati Goswami and fascinated by his words. Late that night, after spending the whole day listening to Sarasvati Goswami's teachings, Rohini returned to his Baul guru's asrama at Kulia. Without taking any prasada, Rohini took rest contemplating the lessons on suddha-bhakti which he had heard that day. In his dream Rohini saw a Baul and his consort appear before him in the form of a tiger and tigress which were about to devour him. Trembling in fear Rohini desperately called out to Lord Chaitanya. Suddenly Rohini found himself being rescued from the clutches of the tigers by Bhaktisiddhanta Sarasvati. From that day Rohini left the Baul guru forever and took shelter at the feet of Sarasvati Goswami.

   Annadaprasad Datta, the elder brother of Sarasvati Goswami, suffered with severe headaches shortly before his disappearance. On the day of Annada's disappearance Sarasvati Goswami remained by his side all through the night, chanting Harinama. Before Annada passed a way he briefly regained consciousness and began apologizing to Sarasvati Goswami, who simply encouraged him to remember the Holy Name of the Lord. Suddenly the tilak mark of the Ramanuja sampradaya became clearly visible on Annada's forehead. Annada explained that in his past birth he had been a Vaisnava belonging to the Ramanuja sect. But due to committing an offense at the feet of Sarasvati Thakura, Annada had to be reborn. However, as a result of his past merit he was fortunate enough to be born into Bhaktivinoda's family. After finishing his account Annada breathed his last.

   Once on the day preceding Janmastami in the Bengali month of Bhadra, Sarasvati Goswami was engaged in bhajana at Mayapura but was feeling disturbed as he was unable to arrange for milk to be offered to the Deity. As soon as he began to think in this way he chastised himself: "Have I thought like this for my own sake? That is wrong." Because it was the monsoon season, Lord Chaitanya's birth site was covered with water and was totally inaccessible except by boat. However, that afternoon, one milkman turned up there wading through water and slush carrying a large quantity of milk, ksira, butter, cottage-cheese etc. Apparently a zamindar named Harinarayana Cakravarti, guided by Lord Caitanya, had sent the milkman with all the items.

   After offering everything to the Deity the Devotees partook of the Prasada joyfully. Sarasvati Thakura was surprised to see so much Prasada and the Devotees explained what had happened. After taking prasada Siddhanta Sarasvati humbly appealed to the Lord: "I am very sorry to have caused You so much trouble. Why did I have such an uncalled for thought? To fulfill my desire You have inspired another person and arranged to send these things."

   The world was amazed to see the supernatural power of Sarasvati Goswami. Many educated persons from highly respectable families were attracted to him and thus dedicated themselves to the service of Lord Gauranga. Between 1918 and 1937 Bhaktisiddhanta Sarasvati founded sixty-four suddha bhakti Mathas at the following places: Navadvipa, Mayapura, Calcutta, Chaka, Mymensingh, Naryanaganj, Chittagong, Midnapore, Remuna, Balasore, Puri, Alalanatha, Madras, Covoor, Delhi, Patna, Gaya, Lucknow, Varanasi, Hardwar, Allahabad, Mathura, Vrindavana, Assam, Kuruksetra, and outside India in London, and Rangoon. Sarasvati Goswami instituted Gaurapadapitha at Nrsimhacala on the top of the Mandara hill, and at several places in South India. He initiated twenty five highly educated persons into Bhagavata Tridandi sannyasa.

He published the following periodicals on Suddha Bhakti in different languages:

    1. Sajjanatosani (a fortnightly Bengali
    2. The Harmonist (an English fortnightly)
    3. Gaudiya (a Bengali weekly)
    4. Bhagavata (a Hindi fortnightly)
    5. Nadiya Prakasa (a Bengali daily)
    6. Kirtana (an Assamese monthly)
    7. Paramarthi (in Oriya)

   In addition he published a large number of Vaishnava books. In fact, he heralded a new era in the spiritual world. He deputed well-disciplined tridandi sannyasi's to preach the message of Lord Gauranga all over the world. For six years he continued to supervise this preaching work and when he found that his mission had attained its goal, to a reasonable extent, he decided to pass into the eternal service of Lord Gauranga.

   He recommended to all Vaishnavas to read these books: Caitanya Bhagavata (by Vrindavana dasa Thakura), Dasamula Siksa (by Bhaktivinoda Thakura), Sri Krishna Bhajanamrta (by Narahari Sarkara) and Prema Bhakti Candrika (by Narottama dasa Thakura). According to others, they were Prema Bhakti Candrika, Prarthana (by Narottama dasa Thakura) and Upadesamrta (by Rupa Goswami)

   A few days before his disappearance Bhaktisiddhanta Sarasvati called his foremost disciples and showered his blessings upon all his Devotees. He gave them the following instructions: "With the utmost enthusiasm preach the message of Rupa Raghunatha. Our ultimate goal is to become a speck of dust touching the lotus feet of the followers of Rupa Goswami. All of you remain united in allegiance to the spiritual master (asraya-vigraha) in order to satisfy the senses of the Transcendental Entity of Non-Dual Knowledge. Do not give up the worship of Hari even amidst hundreds of dangers, hundreds of insults or hundreds of persecutions. Do not become unenthusiastic upon seeing that the majority of people in this world are not accepting the message of Krishna's sincere worship. Never give up the glorification of the topics of Krishna, they are your own personal bhajana and your very all and all. Being humble like a blade of grass and tolerant like a tree, constantly glorify Hari."

In the early hours of the day on January 1, 1937 Bhaktisiddhanta Sarasvati Goswami passed away.

Srila Bhaktisiddhanta Saraswati Prabhupada was known as 'simha' (lion) 'guru' due to his fearless and ferocious preaching. If an impersonalist saw him on the street, the impersonalist would cross the road in fear, or turn off onto another street. Those who didn't, Srila Bhaktisiddhanta would go up to and shake them violently, his huge body towering over them, and say, "Why do you say the Lord has no form? Nonsense offender!"

We have already mentioned his birth and some of his early pastimes in conection with his father Srila Bhaktivindoda Thakura, and his 'Guru' Srila Gaura Kishora dasa Babaji Maharaja.

He appeared on February 6th 1874.  Father was deputy magistrate of Puri, had been for three years. Srila Bhaktivinode Thakur had been concerned that the pure teachings of Sri Chaitanya Mahaprabhu would be usurped by unauthorized persons, who were members of 13 apasampradayas and so he prayed for a Ray of Vishnu. Srila Bhaktivinode Thakura had started his mission for Lord Caitanya late in life. He was also very busy with his profession.  But he wrote profusely, and wanted someone to preach boldly to establish these pure teachings.

The Padma Purana predicted Srila Bhaktisiddhanta Saraswati: a very elevated, pure and learned personality would appear in Purushottama-ksetra to spread the glories of Lord Jagannatha all over the world.  His activities would be very unique.

When he was 6 months old, the Rathayatra was held. The cart stopped in front of Srila Bhaktivinoda's house (which was on the main road between the temple and the Gundica mandira.  The cart stayed there for 3 days.  On the 3rd day, Bhagavati devi (mother of Srila Bhaktisiddhanta Saraswati) brought out the child and the 'pujaris' picked him up and put him on the cart. He crawled to the base of Lord Jagannatha, and touched His lotus feet.  Simultaneously a garland fell from the neck of the Lord and landed around the child. The pujaris exclaimed that this boy is particularly blessed by Lord Jagganatha.

The 'Annaprasha' festival (first grains ceremony), first grain taken by children which is usually given when the first sign of teeth are there something like six-months old, so for Srila Bhaktisiddhanta Saraswati the first grain was Jagannatha Prasada. Vimala devi is offered the 'prasada' after Jagannatha takes; hence his name Bimala Prasada. When during the 'Anna-prasna' ceremony the child is shown the 'shastra' and coins to give some indication as to his nature by what he goes for baby Bimal chose the Srimad Bhagavatam as opposed to the gold coins.

When he was five family had become senior deputy magistrate: only three of these in all of India under British Raja. Mango incident happened at this time. Never again took ripe mangos. But he took green mango chutney offered by his disciples; this was a favourite of his.

When Srila Bhaktisiddhanta Saraswati was 7 years old, his father Srila Bhaktivinoda Thakura moved to Calcutta, to the "Bhakti-Bhavan" house was building. While digging foundation they found Deity of Lord Kurma. Srila Bhaktivinoda Thakura gave him his first initiation and the name Siddhanta Saraswati; and initiated his son into the worship of Lord Kurma. He was doing this every single day without missing. Even when he was admitted into school.

He was a very expert student. However his preference was to study the Vaishnava books of his father. He did just that and studied books of Srila Bhaktivinoda Thakura, but never fell behind in school – he remembered everything after hearing it once. His teachers were astonished, and his father was very pleased.

As a boy, Bimala Prasada delivered his oldest brother Acyutananda from an offense he'd made in his last life. Acyutananda had a nervous disease, and once became very sick.  Bimala Prasada took 'karatals' and chanted the 'Hare Krishna mantra' constantly for 6 days without eating. Then Ramanuja-sampradaya 'tilaka' appeared on Acyutananda's forehead.  He said, "I am a Ramanuja Vaishnava. I committed an offense to a Gaudiya Vaishnava in my last life and therefore had to take this birth. Now I am relieved." Then he left his body for dead.

In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prithvidhara Sharma. As a student he contributed many thoughtful articles to various religious journals.  However he did not continue with his college studies for long.

We told this story before, but from another angle; Srila Bhaktivinoda Thakura had taken initiation from Bipin Bihari Goswami, who came in the line of Gadadhara Pandit, through Janavi Devi. However once when Bipin Bihari Goswami was visiting Srila Bhaktivinoda Thakura, the Thakura paid obeisances and Bipin Bihari Goswami placed his foot on Srila Bhaktivinoda Thakura's head. Srila Bhaktisiddhanta Saraswati saw this and was surprised. He thought this was a dangerous thing for Bipin Bihari Goswami to do. When Srila Bhaktivinoda Thakura left the room, Srila Bhaktisiddhanta Saraswati Thakura asked him a question: "You are my father's 'guru'. But do you know who he is?" Bipin Bihari Goswami was taken aback at this 7-year-old's question. Srila Bhaktisiddhanta Saraswati continued, "My father is a 'nityasiddha', an eternal associate of the Supreme Lord.  Do you have sufficient spiritual potency to place your foot on his head?" Srila Bhaktivinoda Thakura returned at this time, so the conversation was interrupted. Bipin Bihari Goswami said, "Your son is bold to the point of being rude." Later on, Srila Bhaktivinoda Thakura found this out and used to tell this story to his disciples.

Srila Bhaktivinoda Thakura in krishna-lila is Kamalaman-manjari, and Srila Bhaktisiddhanta Saraswati is his eternal assistant, Nayana-manjari. At age 13 he started higher education.  Once Srila Bhaktivinoda Thakura returned from Puri with Tulasi and initiated his son into chanting Hare krishna Mahamantra and he also took 'Nrsingha mantra' initiation, 'ugram bhiram maha-vishnum'etc.

During this time he invented, and developed a shorthand script called 'Vikanta', so much was his genius.

Srila Bhaktivinoda Thakura, after seeing the wonderful vision of a golden 'mandira', began  begging door to door for funds to establish the Yoga Pitha. At 18, Srila (Bhakti) Siddhanta Saraswati entered Capital Sanskrit College affiliated with Calcutta University. Within a short time mastered the 6 limbs of Sanskrit studies: 'shiksha', 'jyotish', 'chanda', 'alankara', etc.

When Srila Bhaktisiddhanta Saraswati was 22 he left college to avoid taking householder life. He took up work under the king of Tripura. Tripura had been turned to a Vaishnava state by the king of Manipur, who was a disciple of Narottama dasa Thakur.

So Srila Bhaktisiddhant Saraswati became Raja Pandit there for 3 years. He retired with full pension, which Srila Bhaktisiddhanta Saraswati accepted for a few years and then voluntarily stopped.

Around this time he took initiation from Gaura Kishora dasa Babaji. Srila Gaura Kishora dasa Babaji had been a grain merchant before taking 'babaji'. He'd gone to Vrindavana and did 'bhajana' for a long time. Then he came to Navadwipa. By this time Srila Bhaktivinoda Thakura had retired and had built a 'bhajana kutir' in Navadwipa (Godruma). He gave Srimad Bhagavatam class there every day. Srila Gaura Kishora dasa Babaji used to come to these classes. Srila Bhaktivinoda told Srila Bhaktisiddhanta Saraswati to accept Srila Gaura Kishora as initiating 'guru'. Srila Bhaktisiddhanta Saraswati approached Gaura Kishora, asking "Please give me your mercy." Gaura Kishora answered, "Mercy is not mine to give.  It is the property of Lord Chaitanya Himself.  I'll ask Him, and if He agrees, I can give you."

Second time they met, Srila Bhaktisiddhanta Saraswati inquired, "Did you ask Him?" "No, I forgot." Third time same thing happened. Srila Bhaktisiddhanta Saraswati said, "You worship that great cheat, Krishna, Who is cheating everyone. And so you are also cheating me. But if you continue in this way, I will simply give up my life, because my life is useless without receiving you mercy." Then Gaura Kishora das Babaji gave initiation to Srila Bhaktisiddhanta Saraswati as Varshabhanavi-devi dasa. Then Srila Bhaktisiddhanta Saraswati gave up all other activities to chant 194 rounds daily for 7 years. He had a 'kutir' but did not spend the time to repair the roof; he just used an umbrella if it rained.

In 1897 he started an autonomous Catuspathi ('Sanskrit' school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhaktibhavana.  By the time he was twenty five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Suryasiddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.

In 1895 Sarasvati Goswami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit. After a short period of time, Siddhanta Saraswati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding enviousness, malice and corruption surfacing in every corner of his inspection, Siddhanta Saraswati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many Tirthas and heard discourses from the learned pandits.  In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Shastri regarding the Ramanuja Sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a 'sadguru'.

When Siddhanta Sarasvati was twenty six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaura Kishora dasa Babaji, who we will now bring into the picture. actually it is inpossible to separate these three especially, anyway we will do our best to shed some light on their all effulent forms. Although it is like shining a candle to illumine the Sun globe.

One discipline of Srila Bhaktivinoda Thakura who wanted to continue the mission came looking for Srila Bhaktisiddhanta Saraswati in Navadwipa at this time, knowing him to be as powerful a personality as his father.  He went around asking the locals if they knew of a sadhu matching Srila Bhaktisiddhanta Saraswati's desciption, but they all answered, "We don't know of a sadhu, we only know of one madman. We see him moving here and there, crying aloud and sometimes rolling on the ground." So he went searching for him in the jungle next to the Ganga, where they said he sometimes could be seen. Suddenly he heard Srila Bhaktisiddhanta Saraswati crying "Krishna Krishna Haribol! Nitai Gaura Hari Bol!"  He saw him burst out from the forest and plunge, fully dressed, into the Ganga. He kept on shouting in the water, splashing about. Then he came out. The disciple of Srila Bhaktivinoda Thakura then approached him, requesting him to come to Calcutta to head up the sankirtana mission there. Srila Bhaktisiddhanta Saraswati answered, "Sankirtana? Can you not see the wonderful 'sankirtana' mission of Sri Caitanya right here in the holy 'dham' of Navadwipa? Is it not wonderful? Sri Pancha-tattwa are chanting and dancing in ecstacy, surrounded by all their associates. Can you not see this?" Then Srila Bhaktisiddhanta Saraswati ran off, again shouting "Haribol" in great ecstacy. As it was sunset by this time, that man took his bath in the Ganga, and mentally renounced the idea of organizing the 'sankirtana' mission.

But later on, in 1918, Srila Bhaktisiddhanta Saraswati appeared at his door in Calcutta, in 'sannyasi' robes with 'danda', freshly shaven, and ordered, "Now we are founding a Society, the Sri Gaudiya Matha. Draw up the papers immediately and have it registered. Though he'd arrived at 4 p.m., the work was done before that same afternoon was ended.

Even before 1918 he decried the 'Jatigosai'/'brahmana' monopoly of giving initiation only to born 'brahmins'. He preached very boldly against them. The 'brahmins' challenged him, "where does the 'Gaura mantra' appear in any authorized scripture as a Gayatri?" (Because the Gaudiya Vaishnavas would take this 'mantra' as a 'pancharatriki mantra' for 'brahminical' initiation.) They said, "Sri Chaitanya claimed only to be a devotee. Why do you say he is the Supreme Personality Of Godhead and use His name in place of authorized scriptural names and 'mantras'?"

Srila Bhaktisiddhanta Saraswati cited Chaitanyopanishad from the Atharva-veda, discoverd by Srila Bhaktivinode, 19 verses glorifying Lord Chaitanya. In another assembly he directly attacked the 'brahmins' and 'Jati Gosais'. He initiated the movement to take back the teachings of Lord Caitanya from the hands of such unauthorized persons. Srila Vishvanatha, Srila Baladeva Vidyabhusana, his disciple Uddhava dasa Babaji, his disciple Madhusudana dasa Babaji, were all saintly renounced souls: after Baladeva there was no-one to strongly represent the pure teaching of Lord Caitanya and preach them boldly. During Srila Bhaktivinoda Thakura's time, Gaudiya Vaishnava meant Baul, Aula, Sakhi-Beki, Jati Gosai, etc. who were all degraded. The Vaishnavas got no respect. At this time the shaktas became strong from Rama-Krishna-Vivekananda, and this put further obstructions for the establishment of pure Vaishnava dharma. Srila Bhaktisiddhanta Saraswati preached against all of this nonsense.

When Srila Gaura Kishora dasa Babaji Maharaj left the planet, the 'babajis' wanted to do the 'samadhi' rites. He'd said he wanted to have his body dragged through the streets by his "disciples".  The 'babajis' had gathered to do that, they'd tied a rope around the neck.

Srila Bhaktisiddhanta Saraswati crossed over to Navadwipa from Mayapura and stopped them, saying "None of you are his disciples." Babaji Maharaja had one disciple, that one was Srila Bhaktisiddhanta Saraswati, (in other records it says he only had two disciples, the other was Vamsivata dasa Babaji Maharaja, who was an 'avadhuta'). "I am the right claimant to perform these last rites." They said, "But he was a 'babaji', and you are not." Srila Bhaktisiddhanta Saraswati answered, "Gaura Kishora dasa Babaji does not come in 'babaji' line. He was initiated by Nimai Chand Goswami, who was a Nityananda Parivat, coming in the line of Lord Nityananda. He received his 'Vesha' ('babaji' dress) from Bhagavata dasa Babaji Maharaja, who is an initiated disciple of Jagannatha dasa Babaji."

Before Srila Bhaktisiddhanta Saraswati, from time of Lord Caitanya Mahaprabhu, param-bhakta Vaishnavas would get 'Vesha' (white knee length cloth, 'koupin', waterpot and bead-bag) initiation, not 'tridandi sannyasa'. "Bhaktivinode Thakur also took 'Vesha' from Jagannatha dasa Babaji. Srila Bhaktivinoda Thakura, though 'diksha' initiated of Bipin Bihari Goswami, received 'siksha' and 'vesha' from Jagannatha dasa Babaji. And Gaura Kishora dasa Babaji received 'siksha' from Srila Bhaktivinoda Thakura. Sri Caitanya Mahaprabhu's line is Bhagavata Parampara, not seminal line." So he challenged them to show that any such line came from Rupa or Sanatana Goswami. As to be a Rupanuga means coming in Bhagavata Sampradaya. Rupa told of Advaita's rejecting His own son Madhusudana because he accepted Lord Caitanya only, but not Lord Nityanananda.

"If you are Babajis, then you are fully sense controlled. So the one of you who has not engaged in any illicit activities in the past 1 year, come and do the last rites." No one stood up. "One month? One week? 24 hours?" No one stood up. Srila Bhaktisiddhanta Saraswati then placed Gaura Kishora dasa Babaji Magharaj's body in 'samadhi'. So after finishing with the 'smartas', 'jati gosais', he took on 'Babas'. He would take on and defeat anyone solely to establish pure unalloyed, undeviated krishna consciousness.

Then in 1918 he opened his first center in Ultadanga Road in Calcutta. He was then 44.  Kunjabihari Vidyabhusana (Bhakti Vilasa Tirtha Maharaja) was his main manager and a prominent devotee in the Matha. Srila Bhaktisiddhanta Saraswati had made a vow after taking 'sannyasa' that he would never touch money. Everything was arranged by his disciples. Many of them wishing to assist his mission took up responsible jobs, e.g. Kunja Babu became a post-master.

Srila Bhaktisiddhanta Saraswati did 'nagara kirtana' with disciples and was invited to programs by the King of Burdwan or the King of Kooch Bihar; everywhere he established Lord Caitanya's teachings as the most excellent spiritual philosophy.

He knew all Vaishnava philosophies most expertly. He brought out books on their 'darshans', e.g. Madhvacharya's arguments against Mayavadis.

As well as other Vaishnavacaryas like Ramanuja. In the temple he established in Mayapur he built 4 small temples in honor of the 4 Vaishnava sampradayas. He put the deities of the 4 founder acaryas there; Madhwacarya; Ramanujacarya; Nimbarkacarya; and Visnu Swami.

He started the Gaudiya Mission in the midst of war and national liberation agitation. He was uncompromising in his disregard of such mundane concerns. "The most important thing is to invoke the spirit of devotion to the Supreme Lord; this concern lies far above any material consideration." Many leaders objected, but he continued. In this period the aristocratic young Abhay Charan De (latter known as Srila A.C.Bhaktivedanta Swami Prabhupada) visited Srila Bhaktisiddhanta Saraswati on the rooftop at Ultadanga Road; At this time Abhay charan De was adherent of the national liberation movement, but Srila Bhaktisiddhanta Saraswati convinced him in one sitting of the vital necessity of Lord Caitanya's mission over everything else.

Srila Bhaktisiddhanta Saraswati's 'sannyasa': happened in 1918. He could have taken 'babaji' but didn't. Many 'babajis' wanted to initiate him, as he'd shown himself to be such a powerful exponent of Vaishnavism (e.g. his 3-day debate with caste 'brahmins' attended by Vaishnava scholars, in which he resoundingly defeated caste pretensions and established the Vaishnava view of 'brahminical' status by quality of work, not birth).

When he gave himself 'tridandi sannyasa' (or more correctly, had taken 'sannyasa' from a picture of Gaura Kishora dasa Babaji Maharaj), this was a shock to even his supporters, including disciples of Srila Bhaktivinoda Thakura. The controversy was not over the method of initiation in this instant as some criticise him for. But over 'varnashrama'; they thought he was returning to the 'Varnashram-dharma' that Lord Caitanya had rejected in his talks with Srila Ramananda Raya. But the concern was for nothing, as he was not continuing the bodily 'varna'-and-'ashram' system, but was establishing 'Daivi-varnashrama'.

Srila Prabhodananda, Lokanatha Goswami were great Gaudiya 'sannyassis' of the past. Prabhodananda Saraswati converted a great 'smriti acharya', Gopal Bhatta Ghosh, and gave him 'tridandi sannyasa'. Srila Gadadhara Pandita was also 'tridandi sannyasi'. Without establishment of 'Daivi-Varnashram-Dharma', 'babaji' (supposedly, or with the concept of  'paramhamsa' initiation) will, as it had become a farce.

In this way Srila Bhaktisiddhanta Saraswati travelled and preached initially from Mayapura to vrindavana and challenged the authority of the 'babajis', and others.Some ritualistic and narrow minded persons found fault, as one can even do with the moon in the sky. "They protested that this was unauthorized." He said, "Everything I am doing can be supported by scriptural reference, but nothing you do can be. You take young boys who don't even know how to clean themselves after passing stool and giving them 'sakhi rupa.' I am giving 'samskara' to reform the fallen souls, and this 'samskar' is the 'Hari Nama', which Lord Chaitanya gave as the 'siddha pranali'.  No rules of caste or creed bind this 'Harer Nama diksha."

Then they tried to say that Srila Bhaktisiddhanta Saraswati was not properly initiated in an established line. He disproved this. Srila Gaura Kishora dasa Babaji Maharaja was initiated in line of Nityananda, but he (Srila Bhaktisiddhanta Saraswati) did not accept that line. In fact Srila Bhaktisiddhanta Saraswati rejected that line from Nimai Jatgoswami (line of Nityananda, Jahnavi, Bir Chandra Prabhu. Rather Srila Bhaktisiddhanta Saraswati Thakura stressed Bhagavata Sampradaya, and didn't care for material or seminal lines.

Therefore in his pranams the term, 'Rupanuga virrudhapa siddhanta', 'any conclusion against the precepts of Rupa Goswami is to be rejected immediately' is to be found.

In his life he founded 64 Gaudiya Math temples throughout India. For his further preaching and attempts to spread krishna consciousness beyond the bounds of India, as his father had desired too, he sent three disciples to west, and he gave ten westerners initiation, mostly from young intelligent men from Germany and a couple of elderly women in St John's Wood in London, by sending sannyasis to Germany and England(Rupa Vilasa dasa. 1988. "Raya of Visnu".).

During this time Abhay Caran De (Srila A.C. Bhaktivedanta Swami Prabhupada) met Srila Bhaktisiddhanta Saraswati Prabhupada. He was a young man – a 'khadi' clad follower of Gandhi's national movement. Srila Bhaktisiddhanta Saraswati Prabhupada, seeing this bright faced young man before him, convinced him of a necessity to preach krishna consciousness. "In this world there is no shortage of anything, only krishna consciousness." Srila Bhaktisiddhanta also requested young Abhay Caran De, "You are an intelligent young man. If you ever get money, print books in the English language." Our Srila Prabhupada was so impressed that he took this as his life's mission. Some eleven years later he took diksa initiation from Srila Bhaktisiddhanta Saraswati Thakura, who told his other disciples who printed the Sajjana Tosani newspaper on his order, "Whatever Abhay Caran writes, print it."  He obviously knew his worth.

Srila Bhaktisiddhanta Saraswati Prabhupada was always eager to reveal transcendental knowledge. Whenever he found an eager listener he would go on speaking, not knowing bounds of time and space. Disregarding requests of his medical advisers, up to the last moment, he continued to deliver the message of the Supreme Lord to all people. This was his only purpose for his appearance in this world. All his tours were highly successful, though not without events because many of his disciples were not from orthodox 'Brahmin' families. Though they wore the sacred 'yajnopavitra', 'brahmin' thread of the twice-born, many so-called 'Brahmins' objected. Shops would refuse to sell their goods to Bhaktisiddhanta's 'brahmana' and 'sannyasi' disciples, even though according to the 'Pancaratrika' system of 'Vaisnava agamas', they were all properly initiated as 'brahmanas' and 'sannyasis'.

His whole life was spent in a mood of loving devotion to the Lord. He was fully devoted to spreading the teachings of Sri Caitanya Mahaprabhu. The numerous publications and commentaries on the works of the previous 'acaryas' establishing the Lord to be 'saccidananda vigraha' is quite evident of this fact.

In 1936, whilst residing in the holy dhama of Jagannatha Puri at the age of 62, he left this mortal world to again return to the loving pastimes of Sri Sri Radha krishna in Brajaloka the topmost planet in the spiritual sky.

Srila Bhaktisiddhanta Saraswati used to "install" the printing presses that were acquired by the Gaudiya Matha for literature publication.

He gave many a heavy class on detachment from material life. Later, while writing, he observed a monkey stealing bananas from the godown, which was just next to his study.  He ran out with a stick to chase the monkey away, overturning his writing table and spilling ink on the pages of his manuscript.  When the cook saw this, he inquired, "Today you told that one must be detached. How to understand your behaviour just now – for two bananas you jumped from your writing to chase a monkey, and even ruined your work in the process?"  Srila Bhaktisiddhanta Saraswati answered, "These bananas belong to Srimati Radharani, because they are to be used in Krishna's service."

He went to take a bath in a 'pukkur', and when he was seven steps above the surface of the water, the water rose seven steps and touched his lotus feet. Then all the 'brahmacaries' jumped in, to bath in the 'caranamrta'.

At the Yoga Pith temple was a cook who was very passionate. He fought with every devotee there except for Srila Bhaktisiddhanta himself. Then he died. After the funeral ceremony was completed, the Gaudiya Matha 'brahmacharies' were sitting together and talking about how much trouble they'd had with the cook – each was telling stories about the fights he'd had with him. Suddenly Srila Bhaktisiddhanta Saraswati appeared at the doorway and said, "He always washed his 'dhoti' nicely and was very clean." From then on nobody dared say anything negative about that cook. Although Srila Bhaktisiddhanta was renoun for his aggressive, and even 'chopping' attacks on the 'mayavadins' and other such offenders, he always showed true Vaishnava respect and appreciation for all of the devotees.

When one 'mayavadi sadhu' was preaching his oneness philosophy in the presence of Srila Bhaktisiddhanta Saraswati and his disciples while they were riding on a train from Calcutta to Puri, Srila Bhaktisiddhanta ordered his 'brahmacaries' to feed the 'sadhu' some rotten mangos which had been donated to his party earlier (they were ripe when donated, but got rotten because Srila Bhaktisiddhanta would not take them due to his vow, and therefore no disciple would take either). After being obliged to eat four mangos, that sadhu fell at Srila Bhaktisiddhanta's feet and swore he'd never preach the philosophy of exclusive undifferentiated oneness again.

His 'kirtana' procession (with him personally at the head) would stop all traffic wherever it went in Calcutta; in Puri even the brahmins accepted his 'nam-sankirtana' as fully authorized.

He stayed in Puri in his last days. He lectured for some days at the place known as "Goverdhana" in Puri, and before and after his talk he would recite prayers praising Goverdhana Hill and requesting shelter in some corner there. He would sometimes comment to his disciples, there's not much time left. They could see something was going to happen soon, but weren't sure what.

He got very sick ten days before he left his body. Two days later he wrote his last instruction: "Somehow we must become qualified to attain the shelter of Rupa and Raghunatha. Always chant Hare Krishna, always preach Krishna consciousness, and stay away from Vaishnava-aparadha.  In this way become qualified to get the shelter of the lotus feet of Sri Rupa and Raghunatha." Two days after that he wrote his letter to Srila Prabhupada (Abhaya Charan De).

All the big intellectuals of Calcutta had a memorial gathering upon hearning word of his death.  One (an atheist), in eulogy, said: "Who will we argue with now?"

The full life story of His Divine Grace Srila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada can be found in one very nice book which is a compilation and summary study of many books of the time on the life of Srila Bhaktisiddhanta, and is entitled "A Ray of Visnu," as was prayed for by his father before his taking birth. This book is available through ISKCON, and was published by Rupa Vilasa prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada.

Srila Bhaktisiddhanta Saraswati's father, Srila Bhaktivinoda Thakura, had a vision one night on the other side of the River Jalanghi, opposite his house. In the open fields he saw a huge city made up of all Vaisnavas from all over the world. There would be Americans, Australians, Canadians, Africans, Chinese, Russian, English, every nation's devotees dancing together in transcendental kirtan and chanting "Jaya saci-nandana gaura hari." Astrologers predicted that a person of great saintly character, full in all Vaisnava qualities, who could build a house in which the whole world could live peacefully, would appear to set back the flow of Kali Yuga.

We have seen after the passing of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, the Gaudiya Math underwent some difficulties. Although Srila Bhaktisiddhanta Saraswati Thakura had requested his disciples to come together as a 'Governing Body' to push on the mission after his demise, a couple of prominant disciple instead took the helm against his wishes which changed some of the intrinsic foundation of the Gaudiya Matha at that time. In relation to 'siksha' (instuctions) having precedence over 'diksha' (initiation) as a means of proper succession there came a splintering of the Gaudiya Matha because of neglecting the 'gurus' instructions. Since this time major valuation set-backs have been observed (A.C.Bhaktivedanta Swami Prabhupada. Sri Caitanya Caritamrta Adi Lila Chapter 12 text 8., The Asara son's of Advaita Acarya!)

Following the instructions therefore provides a strength in continuity of the overall success and chastity of the followers in the line's mission or purpose. On examination we find some intrinsic differences in the rhythm, movement and systems tha eventuated after this point in time despite 'all being disciples'. In many instances the disputes have to date remained unresolved. 'The Gaudiya Matha and Its Missions', today has many lines and sub-lbranches coming from the disciples of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada.

At this time (the end of the 1930's) the saintly figure emerged, who was to become notably one of the great 'acaryas' in Vaisnava history, although he remained in humble circumstances, preparing himself for the mission that would not only fulfil his spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada's order, but would fulfil the desire of all the great Vaisnavas in the Brahma-Madhwa-Gaudiya Sampradaya and gain the praise and amazement of other 'sampradayas', religionists and scholars alike. That person is Srila A.C. Bhaktivedanta Swami, known by his loving followers as Srila Prabhupada.

We are presently awaiting a wonderful book by H.H. Bhaktivikash Maharaj which he has researched for the last ten years by speaking to the last of Srila Bhaktisiddhanta Saraswatis' disciples who are remaining in their old age on the planet, on the life of Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada.

Pradyumna: The lecture is now, then we’ll have arati.
Prabhupada: So this is the one-hundred-third birth anniversary. You may remember? One-hundred-third this is? One-hundred-third anniversary?
Pradyumna: 1972, 1977 it is. One-hundred-fourth. One-hundred-fifth.
Hari-sauri: One-hundred-fifth.
Prabhupada: Anyway, this is the auspicious day of Srila Bhaktisiddhanta Sarasvati, one-hundred-fourth?
Pradyumna: (indistinct)
Prabhupada: One-hundred-third birth anniversary. So this is formal, one-hundred-third or, or, or second. It is eternal. It is eternal. Just like Sri Caitanya Mahaprabhu has described, nitya-lila. Nitya-lila means it is going on. Just like just now it is eleven o’clock. This eleven o’clock, and when it becomes twelve o’clock noon, it does not mean that eleven o’clock is passed. Eleven o’clock is existing somewhere. In India it is eleven o’clock, somewhere else it is ten o’clock, and when in India it will be twelve o’clock that eleven o’clock will be somewhere else. Therefore one, two, three, four, five, six, seven, eight, you take, that is going on. It is not that one is finished. That is material calculation. Material calculation, this body we have got. When this body will be finished it is finished forever. It will never come. Tatha dehantara-praptir. In the spiritual world there is no such thing as finished. Nitya-lila. Nitya-mukta. We have to understand that. In the material world, one minute’s lost, it is lost forever. Canakya Pandita has given us instruction from the material point of view,

ayushah kshana eko ’pi
na labhyah svarna-kotibhih
sacen nirarthakam nitah
ka ca hanis tato ’dhikah

Ayushah kshana eko ’pi. Suppose I shall live fifty years or hundred years maximum. So out of them, one moment lost, it will be never returned. From our birth, when a child is born we ask the parents when the child is born. The parents say, “This child was born in the morning, ten o’clock.” So if the child is born at ten o’clock and I am asking at eleven o’clock, the one hour life of the child lost. Eleven o’clock means child has already died one hour out of his one hundred years.

So for Vaishnava it is not like that. It is not like that. Na hanyate hanyamane sarire. This is material calculation: one hour lost, two hours lost, body’s life is transient , it is losing one moment, one hour. But spiritual life is different. Nityah sasvato yam, na hanyate hanyamane sarire. So, as Krishna comes, yada yada hi dharmasya glanir bhavati bharata tadatmanam srijamy aham. Krishna is eternal, but still, He appears. The same example. Just like the sun is in the sky but we see in the morning it appears; in the evening it retires. That is defectness of our eyes. Actually the sun is always there. So similarly Vaishnava, as Krishna comes, yada yada hi dharmasya glanir. Similarly, a Vaishnava means the confidential servant of Krishna, he also comes for some purpose by the order of the master. So their life and Krishna’s life, it is same. There is no question of past, present, future. Nityah. Nityah sasvato ’yam, na hanyate hanyamane sarire. So they are the same thing as the appearance and disappearance of sun. And Bhaktisiddhanta Sarasvati Thakura, our master, spiritual master, he also came in this world to execute some mission of life or mission of Caitanya Mahaprabhu. So he executed it, and when it was required, he left this place and went to another place to do the same business. Just like the sun rises at six o’clock and seven o’clock there is six o’clock in another place, and it is eight o’clock another place. It is going on. Nitya-lila.

So we have nothing to lament for disappearance. We should simply remember his activities. That is Vaishnava you cannot understand the activities of the Vaishnava, but they come, any Vaishnava comes, for some particular mission. Prahlada Maharaja,

naivodvije para duratyaya-vaitaranyas
tvad-virya-gayana-mahamrita-magna-cittah
soce tato vimukha-cetasa (indriyartha)
maya-sukhaya bharam udvahato vimudhan

Prahlada Maharaja said to Nrisimhadeva, “My Lord, I have nothing to grieve, because wherever I shall sit down, glorifying Your activities, I immediately become merged into the ocean of nectarine. So I have nothing to grieve. But one thing I am sorry, I am in grief for these vimudhas.” Vimudhan. Mudha means rascal, and vimudhai, particularly rascals. Every living being within this material world, they are mudhas because they are forgetting their relationship with Krishna. Mudho nabhijanati mam param avyayam. This is mudha. All living entities more or less, we are all mudhas, particularly vimudhan, because there are different types of living entities. Jalaja nava-lakshani sthavara laksha vimsati krimayo, species of life.

So the evolution is going on. When we come to this stage of human form of life, here is a chance to get out of this evolutionary process. This is the chance. Asatim, caturam caiva brahma jiva-jatesu. In the Padma Purana the evolutionary theory Not theory. It is fact. Darwin’s evolutionary theory it may be, but in the Vedic literature the evolutionary theory it is existing since very, very, millions of  It is not crazy fellow’s evolutionary theory. It is fact. So in this evolutionary theory, fact, we see that the, bahunam janmanam ante, bahunam sambhavan. After many, many evolution, millions of years, we get this chance of human being, to become human being. In this human form of life, if we still remain a mudha, then we are vimudhan. Vimudhan means, vi means visesha. Here is chance. And Krishna personally is giving his instruction to the human being. Sarva-dharman parityajya mam ekam saranam vraja. This is the chance. But still, we are not accepting. Therefore vimudhan. Mudha, the cats and dogs, they cannot understand. If we give instruction to the dog, “My dear dog, chant Hare Krishna ” But a human being, either he may be known to Krishna or not known to Krishna, he can be trained up. Just like in your country, in Europe and America, they did not know even what Krishna. But since we have started this movement, Krishna consciousness movement, you have become so many devotees of Krishna. That is possible because human being. They can be trained up. So in spite of all these facilities for the human being, if he’s not trained up to Krishna consciousness, then he is vimudha. He does not take the advantage. Na mam  This human form of life, he is classified as dushkritina, mudha, naradhama, mayayapahrita-jnanah. He’s described. He must be either of these categories. So things have degraded so low that India they’re asking what is God. This is Kali-yuga. In India, where Krishna comes personally, where Lord Ramacandra comes, where Lord Buddha comes, where Caitanya Mahaprabhu comes, in that country now young men are asking, “What is God?” This is Kali-yuga.
        
So we should not remain vimudha. We should become intelligent. And to make us intelligent, Krishna comes, Krishna’s devotees come, some messenger comes. And Srila Bhaktisiddhanta Sarasvati Thakura is one of the messengers of Krishna Caitanya Mahaprabhu to preach Krishna consciousness. And not only he preached, but he trained up many disciples to preach this Krishna consciousness all over the world. So by his grace we are also endeavoring to do something. This is called parampara system. So we should take advantage of this Vaishnava mission. As Caitanya  Prahlada Maharaja said, they are very anxious. Vaishnava means para-duhkha-duhkhi. Kripambudhir yas tam, aham prapadye. Para-duhkha-duhkhi. Vaishnava  Our Guru Maharaja Bhaktisiddhanta Sarasvati Thakura, he is Vaishnava, cent percent Vaishnava. And he was para-duhkha-duhkhi. This is Vaishnava. He criticized nirjana bhajana. He has personally written one song, mana tumi kisera vaishnava. Nirjanera ghare pratishthara tare, tava hari-nama kevala kaitava. Mana tumi kisera vaishnava. He has in long song  Pratishtha  Vaishnava means he doesn’t want any material profit or material opulence or material reputation. He doesn’t want. This is  But in the material world everyone is busy for three things material profit, material reputation, and material adoration. This is not Vaishnava’s business. Vaishnava never cares for all these things. Vaishnava is always thinking how to do good to the suffering humanity. Lokanam-hita-karinau. About Six Goswamis it is said, nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau lokanam hita-karinau tri-bhuvane manyau saranyakarau. This is Vaishnava. Nana-sastra-vicaranaika-nipunau. In the sastra everything is there. Just like Srila Rupa Goswami has given us Bhakti-rasamrita- sindhu to understand what is bhakti. We have tried to translate it into English, the Nectar of Devotion. So, why? Rupa Goswami was the minister in the government of Hussain Shah. Very opulent position. Tyaktva turnam asesha-mandala-pati-srenim sada tucchavat bhutva dina-ganesakau karunaya kaupina- kanthasritau. They resigned the high post of ministership and joined Sri Caitanya Mahaprabhu for pushing on and on this Krishna consciousness movement. Tyaktva turnam asesha- mandala-pati-srenim sada tucchavat bhutva dina-ganesakau karunaya kaupina-kanthasritau.

So Vaishnava means para-duhkha-duhkhi. They are simple thinking There are so many politicians and humanitarians and so many. But nobody knows how to do good to others. Nobody knows. They do not know. The real fact is, as Krishna explains Himself, that

asraddadhanah purusha
dharmasyasya parantapa
mam aprapya nivartante
mrityu-samsara-vartmani (sic:)

This is the real suffering of the humanity. I especially speak humanity because in the human form of life one can actually understand what is the position, what is the value of life. The value of life one should understand that we are in the cycle of birth and death. Bhutva bhutva praliyate. Once we take birth and again we die. Janma-mrityu-jara-vyadhi duhkha-doshanu-darsanam. So one should be intelligent to understand that I am eternal. I learn from Bhagavad-gita and Vedic literature that aham brahmasmi: “I am eternal.” Why I am dying? This is intelligence. This is intelligence. Otherwise cats and dogs. A dog, a cat, does not know why he is dying. Neither he knows that he is eternal. But a human being can take information from the sastra that he is eternal and he does not die on the destruction of the body. Na hanyate hanyamane sarire. Krishna is giving this information. Tatha dehantara. This is our real unhappiness. Janma-mrityu-jara-vyadhi. But if we are kept in darkness about this and simply we become busy with some superficial things, bahir-artha-maninah. Na te viduh svartha- gatim hi vishnu, durasaya. It is durasaya. So all these leaders, the political leaders, they do not know what is the value of life. The durasaya, with some hope which will never be fulfilled, they are busy with that. Therefore a Vaishnava is para-duhkha-duhkhi. He knows what is the real suffering of humanity and he tries to estab Sad-dharma-samsthapakau.
            
Nana-sastra-vicaranaika-nipunau. Real dharma means occupation. Dharma does not mean that you believe in something. That is the description in the , “a faith.” Faith is different thing. But real dharma means the occupational duty. Just like government law. Government law. If you go on the street, you’ll find “Keep to the left.” There is no question of faith. You must keep on the left; otherwise you are criminal, you’ll be punished. That is dharma. The real meaning is this, that dharmam tu sakshad bhagavat- pranitam, The laws given by God. That is the simple definition of dharma.
        
So if we don’t accept the dharma, then we’ll be punished. That is stated in the Bhagavata. Dharmasya asya. Asraddadhanah. “If I have no faith in the words of God ” Man-mana bhava mad- bhakto mad-yaji mam namaskuru. Krishna is saying, “If you do not become devotee, if you do not think of Krishna, then you will not get Krishna.” Remain continuously, birth after birth, forgetful of Krishna, that is very dangerous. What is that danger? Nivartante mrityu-samsara-vartmani: again you’ll be in the cycle of birth and death, birth and death, birth and death. Not that today you are Indian; you shall get the birth again as Indian. No. Today you may be Indian, prime minister; tomorrow you may be a dog in some other country. They do not know these laws.

prakriteh kriyamanani
gunaih karmani sarvasah
ahankara vimudhatma
kartaham iti manyate

You are not independent. Nobody is independent. Today you maybe something; tomorrow you may be something. But you must search out your real life. That is intelligence. That is intelligence. That intelligence is given by the Vaishnava. Therefore Vaishnava has got a very great responsibility. My Guru Maharaja pointed out, Bhaktisiddhanta Sarasvati Thakura,

mana tumi kisera vaishnava?
pratishthara tare, nirjanera ghare,
tava hari-nama kevala (kaitava)

Formerly people used to know that “If I take a mala and sit down in a secluded place ” Of course, that is good; that is not bad. But the real business of Vaishnava is not for himself, but for others. Just like the example given by Rupa Goswami: nana-sastra-vicaranaika-nipunau sad-dharma samsthapakau lokanam hita-karinau.
 
Lokanam-hita-karinau, not personal hita-karinau. Personal hita-karinau is not high-class Vaishnava. “I shall become liberated. Let me give up everything and sit down.” Sometimes that is also good, but sometimes we take it to get cheap adoration from innocent public that “Here is a Vaishnava. He sits down.” No. My Guru Maharaja, Bhaktisiddhanta Sarasvati Thakura, he was not that type of Vaishnava. That is his special gift. He wanted every one of his disciples to go and preach the cult of Krishna consciousness. Caitanya Mahaprabhu wanted. Here we are in the Caitanya Mahaprabhu’s country, birthplace. We should remember. Caitanya Mahaprabhu of course asked every Indian to take His mission. At least Bengalis should take Caitanya Mahaprabhu’s mission.

So Caitanya Mahaprabhu What is Caitanya Mahaprabhu’s mission?

amara ajnaya guru hana, tara ei desa
yare dekha, tare kaha ‘krishna’-upadesa

Even if you cannot go outside, it doesn’t matter. Wherever you are, either you are here in Nabadwip or in Calcutta, anywhere, so you become a guru. Don’t remain a rascal. You become a guru. “Now, how can I become a guru? I am not very educated.” No! You don’t require to be very highly educated rascal. Simply repeat Krishna consciousness as Krishna said. You become guru. Unfortunately we don’t care for Krishna’s instruction. We are busy with this ism, that ism, that ism. So we should remember I don’t wish to take much time Bhaktisiddhanta Sarasvati Thakura, he took Caitanya Mahaprabhu’s instruction very seriously, and he wanted his disciple to do. Bhaktivinoda Thakura also wanted that, and Bhaktisiddhanta  This Mayapur is meant for this purpose, to spread Krishna consciousness movement all over the world as it was desired by Caitanya Mahaprabhu. Prithivite ache yata nagaradi grama sarvatra pracara. So the beginning is there. We are preaching all over the world and you, my dear friends from Europe and America, you have taken this Krishna consciousness movement. Again I shall repeat the same logic. Andha-pangu-nyaya. Andha means blind and pangu means lame. Both of them are useless. Andha cannot see, he cannot walk, and the lame man cannot walk. Andha can walk but cannot see. And the lame man can see but cannot walk. Now let them both combine together. So the whole world is suffering for want of Krishna consciousness or spiritual life. If American money and Indian culture mix together, the whole world will be benefited. That is my ambition. Take Indian culture and help with American money. The whole world will be happy. Andha-pangu-nyaya. If the andha is taken on the shoulder  If the pangu is taken on the shoulder of the andha, then the lame man can give direction.
        
So actually this logic is coming to be true, there is now agitation. People are feeling the pressure of this movement, and in Europe and America there is opposing party. But don’t be afraid. Take this Krishna consciousness movement very seriously. It is not a national movement or some social movement. It is the movement to uplift the position of the whole human society. So that was the mission of Bhaktisiddhanta Sarasvati Thakura. Somehow or other we are taking it little seriously. Let all the Americans, Indians, especially young men  Don’t misunderstand these Europeans and Americans C.I.A. Don’t be mad, crazy fellow. They have taken Krishna consciousness. They have nothing to do with politics. And you also, young men, you also join on the basis of Krishna consciousness and do something philanthropic for the whole human society.