Our Çréla

Prabhupäda a
Friend to All

Early Contemporaries Remember Him

Compiled by Mulaprakrti devi dasi

© Copyright 2013 by Gopavåndapäla däsa

This book, A Friend To All, is dedicated to our Çréla
Prabhupäda, who continues to reveal his unlimited
love and reciprocation to the vast world of
Vaiñëavas whose hearts have been transformed by
his mercy.
Contents

Preface

Introduction

Editor’s Preface

Invocation

Gåhastha Years in Calcutta From the 1920’s

Çréla Bhakti Rakñaka Çrédhara Deva Goswämé

Çréla Bhakti Prajïäna Keçava Goswämé Mahäräja

Çréla Bhakti Promoda Puré Mahäräja

Çréla Bhakti Kamala Madhusüdana Mahäräja

Çrépäda Nayanänanda däsa Bäbäjé Mahäräja

Çrématé Gargé Devé Däsé

Çréla Dämodara Mahäräja

Çréman Kåñëa däsa Prabhu

Çréla Bhakti Vaibhäva Puré Mahäräja

Çréman Devi Prasad Maskara

Çrépäda Mädhava däsa Bäbäjé Mahäräja

Allahabad Years From the 1930’s

Dr. O.B.L. Kapoor

Çrépäda Äcärya Mahäräja

Çré Gaura Krishna Goswämé

Çrépäda Bhakti Vaibhäva Sägara Mahäräja

Gåhastha Years in Navadvépa & Calcutta From the 1940’s

Çréla Bhaktivedänta Näräyaëa Mahäräja

Çréla Bhaktivedänta Vämana Mahäräja

Çréla Bhaktivedänta Trivikrama Mahäräja

Çréla Bhakti Sundara Govinda Deva Mahäräja

Çrépäda Tridaëòé Bhaktivedänta Raddhanté Mahäräja

Çréman Dayäla Hari Brahmacäré

Çrématé Pishima Prabhavaté

Çrépäda BhaktivedäntaVaiñëava Mahäräja

Çréman Sukhänanda Prabhu

Çréman Viñëu Bhasak Prabhu

Çrématé Kamalä Bhasak

Çrépäda Mädhava däsa Bäbäjé

Çrépäda Kñérodakaçayé Mahäräja

Çréman Näräyaëa Candra Prabhu

 Çréman Jita-Kåñëa Prabhu

Püjäré from Çré Advaita Äcärya’s house in Çäntipura, West Bengal

Jhansi Years From the 1950’s

Çrémati Kåñëa däsé Seini

Çréman Om Prakash Seini

Vänaprastha Years in Våndävana,

Mathurä and Delhi From 1954

Çréman Gopal Chandra Ghosh

Çrépäda Sädhu Mahäräja

Çrépäda Bhakti Dépaka Bhäraté Mahäräja

Çrématé Pathak

Çrépäda Gopanandana Vana Mahäräja

Çréman Kunjaballabha Goswämé

Çréman Çeñaçäyé Brahmacäré

Çrépäda Bhakti Mädhava Mahäräja

Çréman Padmanabha Goswämé

Anonymous

Paëòita Jagdish Lal Goswämé

Dr. Verma
 Çrépäda Bhakti Vijïana Bhäraté Mahäräja

Çrépäda Bhaktivedänta Paryaöaka Mahäräja

Çréman Padmalochan Goswämé

Sannyäsa Years at Rädhä Dämodara Mandira From 1959

Çrépäda Hådayänanda Bäbäjé Mahäräja

Çréman Subal Goswämé

Çréman Kishanlal Sharma Paëòita

Acharya Nirmal Chandra Goswämé

Çrépäda Bhakti Prasäda Puré Mahäräja

Dr. Çré Pran Gopal Acharya

Çréman Prabhupadacharya Phanilal Goswämé

Panditjé Krishna das Babaji

Çréman Ram Acharya

Dr. Vraj Dulal Goswämé

Çréman Mathurä Prasäda

Çréman Shyamlal Hakimji

Dr. Vinode Banarji

ISKCON Years, From 1967

Çrépäda Bhaktivedänta Goswämé Mahäräja

Çrépäda Bhaktivedanta Madhusüdana Mahäräja

 Anonymous

Çrématé Dédé Mä

Çréman T. Das

Çréman Ädi Guru Prabhu

Çréman Nandanandana däsa

Çrématé Jahnavä Dédé

Çrépäda Näräyaëa Mahäräja

Çrépäda Räma Prasäda däsa Adhikäré

Çrématé Gita Devi Saraf

Çréla Prabhupäda’s Secret

Acknowledgements
Preface

I remember that morning in November, 1977, as if it

were yesterday. Hundreds of us huddled in Los
Angeles, frozen in disbelief at the news of Çréla
Prabhupäda’s passing. At the same time, around the
planet, all Çréla Prabhupäda’s disciples struggled to
comprehend the impossible: our leader, our hero,
our closest friend, our guardian and “ever-well-
wisher” had departed from this world.
Now the years have passed. They have changed us
in a thousand ways, but for many of us at least one
thing remains the same–despite his physical
absence, Çréla Prabhupäda is still the source of our
inspiration. He lifts us through the best and worst
times. It is him we turn to in prayer, and he who
holds sway over our hopes and aspirations.
One whom Çréla Prabhupäda continued to impact in
an extraordinary way was my wife, Mülaprakåti däsé.
For over three decades I knew her to be tenacious in
her desire to please him. Over the last few years,
Müla’s affection for Çréla Prabhupäda sent her
trekking throughout India with only a handheld
tape recorder and a hunch. Her hunch proved true:
people who knew Çréla Prabhupäda before he went
to the West had a gold mine of untold nectar to
share. At first she jotted down their recollections
simply because she was so moved by them, but as
many of you know, Müla’s nature was to share
whatever she learned. Gradually, the idea for a book
was born.
A huge stack of taped interviews full of Hindi,
Bengali and hopelessly broken English soon grew far
beyond her expectations. She found herself working
long hours, often alone, on a task she sometimes felt
was over her head. And of course cameras,
computers, recorders and just about everything else
malfunctioned whenever they were most needed. In
the midst of countless setbacks, though, Müla’s
single-minded dedication to Çréla Prabhupäda and
his family of devotees never let her stop.
Her main concern was, “Will the devotees like it?” I
can attest that Mula’s sincerity to please all of Çréla
Prabhupäda’s followers guided her from the first to
the last interview. Throughout the years she never
gave up hope that our common bond–affection for
Çréla Prabhupäda–would persuade us to work
together in mutual appreciation, despite our many
differences. She found inspiration and hope in Çréla
Prabhupäda’s famous purport in the First Canto of
Çrémad-Bhägavatam:
When there is fire in a house, the inmates
of the house go out to get help from the
neighbors who may be foreigners and the
neighbors understand the need, even though
not expressed in the same language. The same
spirit of cooperation is needed to broadcast
this transcendental message of the Çrémad-
Bhägavatam throughout the polluted
atmosphere of the world. [SB 1.5.11]

Our Çréla Prabhupäda–A Friend to All is a product

of this hope. It is a tribute to Çréla Prabhupäda that
is presented for the happiness and the unity of his
sincere admirers.
Sometimes, when an attempt is made to glorify a
great äcärya, others may feel slighted. However, this
book is meant to demonstrate the harmony and love
between true devotees. The differences and
conflicts that inevitably surface in the course of
preaching are here put into a deeper and broader
perspective: one of loving exchanges, friendship,
compassion, and shared humor. Seen in this
context, these memories of Çréla Prabhupäda can
only deepen our appreciation, respect and love for
Prabhupäda. We, his followers, can learn from his
example not only as Jagat Guru, but also in his
dealings as a friend, a godbrother and a well-wisher.
The contemporaries who knew and loved Çréla
Prabhupäda did so not because of his fame or
success, but as a natural reaction to his love for
them. By hearing of their loving exchanges with
Çréla Prabhupäda, we can increase our own wealth:
our love for and our surrender to him.
As I write this in Çré Våndävana Dhäma, Müla has
just departed from this world. Nine months ago,
during a stay in Våndävana, she was diagnosed with
cancer. After a courageous battle with this disease,
she came back to this spiritual home Çréla
Prabhupäda has given us all in order to leave her
body. This project thus has the added significance of
being Müla’s final offering in this world to her
beloved Çréla Prabhupäda.
Gopavåndapäla däsa
Introduction
It has taken well over eight years to collect this
array of memories of my spiritual master, His Divine
Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda.
I first became interested in the subject of Çréla
Prabhupäda and his relationships with his early
friends over twenty years ago, when several of them
spontaneously recalled such beautiful memories that
I felt my enthusiasm to know Çréla Prabhupäda
increase. Over the years, on frequent travels
throughout India, and especially while residing in
Våndävana near Çréla Prabhupäda’s rooms at Rädhä
Damodara Mandira, I came across many Vaiñëavas
who had known Çréla Prabhupäda before he left for
the West. I questioned them and informally noted
their accounts. A pattern emerged. Almost every
story I heard from these elderly sädhus, friends,
admirers and family members left me feeling more
appreciative of Çréla Prabhupäda’s unique position.
As I shared my experiences with godbrothers and
godsisters, it became obvious that these sweet
Prabhupäda memories might be a gold mine of
inspiration to Çréla Prabhupäda’s followers
everywhere. I realized a book would be the natural
outcome of my research. Thus, the detective work
began, and over the last eight years we picked up
every clue and name we could. A search was
conducted for anyone who knew him. Gradually,
the book took on a life of its own.
It is astonishing to see how many lives Çréla
Prabhupäda had touched, even before he came to
the West as äcärya. It is a tribute to the potency of
his expansive affection that so many different kinds
of people were significantly transformed by his
association. I can’t imagine what would have been
the length of this book if we had started years
earlier when so many of his most intimate associates
were still alive. Many who knew him will never be
heard from, as they passed on before they could be
contacted. Even among those whose words we
recorded, many are now no longer with us.
Some of the interviews were conducted in English,
but most were translated from Hindi or Bengali. On
occasion, some information has been culled from
previously written or recorded material. Most of the
interviewees were quite elderly. Many are advanced
devotees in their own right, and some are also
revered äcäryas of their own missions. Others are
simply fortunate souls who have been touched by
Çréla Prabhupäda’s kindness and compassion. To
show how Çréla Prabhupäda touched all those with
whom he had contact, we have included a variety of
interviews with people of very diverse backgrounds.
Some of our interviews are brief snapshots of
memory; others are quite extensive. They also may
not all be equal as exchanges of substance or depth.
But despite these differences, the common ground is
that each one of our interviewees felt moved,
touched or blessed in a personal and profound way.
What we have heard from these people has inspired
us to further appreciate the depth of Çréla
Prabhupäda’s character and devotion. It has clearly
left us with a more profound insight into his
universal love and affection. Our simple motive is
that all who read these pages will receive this same
result. Although this is just a drop in the ocean of
his glories, we hope it will encourage those who
thirst year after year, life after life, for his precious
company and service.
A question may arise regarding the authenticity of
the recollections gathered here. The frailty of
human memory and tendency toward motivation
are obvious possible defects. Nevertheless, in
previous publications about Çréla Prabhupäda,
individual memories equally difficult to verify have
also been used. These are oral histories, not legal
documents. We have cross-referenced and
corroborated whenever possible to ensure validity,
and interviews in question were either not included
or reconducted. We apologize for any mistakes, but
ultimately this book is not meant to be biographical
history; it is purely inspirational. We attest that
each of the people whose interviews we’ve finally
selected spoke solely to glorify Çréla Prabhupäda.
Many, if not most, were shy and only came forward
with continued coaxing. Some were emotional, and
a few even broke down with feeling, unable to
continue, as they fondly remembered him.
Many of the contributors knew there was something
special about our Çréla Prabhupäda, even from their
very first meetings with him. Some knew of the
order of Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda that was upon him. But certainly none
knew the miracle that was to come. However, all of
us, his countless followers whose lives are part of
this miracle, can now see in retrospect the previews
these interviews offer with regard to his true
potency and glory.
Mülaprakåti devé däsé
Editor’s Preface
The chapters in this book introduce Çréla
Prabhupäda’s friends from the 1920’s until the
1970’s. The interviews are grouped, for the most
part, according to when the individuals met Çréla
Prabhupäda, even though their relationship with
him often continued throughout Çréla Prabhupäda’s
life.
The reader may note occasional discrepancies in
historical details. These fall into two categories:
One is where a person, time or event may be
remembered differently by the various interviewees.
For example, some remember a particular governor
who visited Çréla Prabhupäda as being from Orissa,
while others remember him as the Governor of U.P.
The other discrepancy is when accounts are at
variance with previously published information.
For example, several of our interviews place Çréla
Prabhupäda in the Rädhä Dämodara Mandira while
he is still wearing white, before he took sannyäsa.
In both cases, we have not attempted to adjust what
has been said. Such details in no way detract from
the essence of each interview. Moreover, it is
possible these interviews may introduce new
information. To use the above example of Rädhä
Damodara, our own research shows that Çréla
Prabhupäda could have moved there anywhere from
1959 to 1962, and there is a chance he lived in an
upstairs room while one of his downstairs rooms was
being renovated.
A note on the use of the word bhäva: In Hindi or
Bengali, bhäva is used to describe intense emotion or
mood.
As we go to press, it has been only days since our
friend, Mülaprakåti, left his world in Çré Våndävana
Dhäma. Since this book is being completed after
Müla’s departure from this world, we can only hope
that we have thanked all those who have assisted in
its production. We offer our humble apologies if
anyone has been omitted.
Maïjaré devé däsé
Invocation

adveñöä sarva-bhütänäà
maitraù karuëa eva ca
nirmamo nirahaìkäraù
sama-duùkha-sukhaù kñamé
santuñöaù satataà yogé
yatätmä dåòha-niçcayaù
mayy arpita-mano-buddhir
yo mad-bhaktaù sa me priyaù
One who is not envious but is a kind friend to all
living entities, who does not think himself a
proprietor and is free from false ego, who is equal in
both happiness and distress, who is tolerant, always
satisfied, self-controlled, and engaged in devotional
service with determination, his mind and
intelligence fixed on Me—such a devotee of Mine is
very dear to Me.
Bhagavad-gétä 12.13-14
Gåhastha Years in Calcutta From
the 1920’s

Çréla Bhakti Rakñaka Çrédhara Deva

Goswämé
Çréla Bhakti Rakñaka Çrédhara Mahäräja
joined the mission of Çréla
Bhaktisiddhänta Saraswaté Öhäkura in
1927 and was ordained in the sannyäsa
order in 1930. He is the Founder-Ächärya
of the Çré Caitanya Säraswata Maöha.
Çréla Prabhupäda considered Çréla
Çrédhara Mahäräja his close friend. This
interview took place at the Çré Caitanya
Säraswata Maöha in Navadvépa in
March, 1978. It is supplemented with
excerpts from taped classes and darçanas.
(I visited Çréla Çrédhara Mahäräja’s Maöha with our
baby daughter, Näma-pracäriëé däsé, and was kindly
invited to stay for some time. During our weeklong
visit, we were invited to meet with Çréla Çrédhara
Mahäräja in his upstairs quarters. He was extremely
affectionate to us and generous with his association
as well. When I asked him about his friendship with
our Çréla Prabhupäda, he was happy to describe a
few prominent recollections. Though I did not have
a tape recorder available, and thus cannot verify his
exact words, I pray to the assembled devotees that
they may glean the essence of nectar from this
rendition.)
Prabhupäda, then known as Abhaya Bäbü Prabhu,
shared a very thick relationship that went back
many years, since perhaps the 1920’s at their
gurudeva’s Calcutta maöha in Bagh Bazaar. Çréla
Prabhupäda’s family, the Mulliks and the De’s, lived
close by the mandira and the two godbrothers had
close personal dealings for many years.
Çréla Çrédhara Mahäräja first recollected the special
times he shared with Çréla Prabhupäda at the Sita-
Kanta Banarjee Lane house and the Särasvata
Maöha. Çréla Prabhupäda had rented two adjacent
houses, one for residence and one for business, and
he donated the upstairs rooms above his chemical
business for the small temple. He encouraged Çréla
Çrédhara Mahäräja to come from Navadvépa and
stay and preach there. Çréla Çrédhara Mahäräja came
regularly and stayed for engagements that Çréla
Prabhupäda arranged amongst local devotees,
friends, relatives and business associates. Çréla
Çrédhara Mahäräja explained how Çréla
Prabhupäda’s fervor for establishing siddhänta and
spreading Kåñëa consciousness was legendary. He
recalled the many letters Çréla Prabhupäda
consistently wrote to all Indian leaders and
dignitaries, how many sincere people he brought to
their gurudeva’s shelter, and how much he was
engaged in sädhana, which included chanting,
studying, writing literatures and distributing them.
Çréla Çrédhara Mahäräja admitted that his nature
was not inclined to go out in public, but that during
this time our Çréla Prabhupäda single-handedly
pulled him out for preaching.
He also recalled how Gandhi was in Calcutta when
they were living at 66 Sita Kanta Banarjee Lane. He
said, “Prabhu came into the house there and said,
‘Come on, Gandhi is here in Calcutta. We have to
go over there right now. We must tell him that he
must give the people Kåñëa consciousness. You and
I, we are going to tell him.’”
A very vivid memory that Çréla Çrédhara Mahäräja
shared described his part in Çréla Prabhupäda’s
leaving his Calcutta home and taking vänaprastha.
This was in the early 1950’s. He said one night
around 1 or 2 a.m. there was a vigorous knocking on
the door of the upstairs maöha. It was Çréla
Prabhupäda in great excitement, exclaiming how he
had just experienced a vivid dream. Their guru
mahäräja, Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda had appeared to him and strongly
ordered him to renounce his household life and take
the sannyäsa order. Çréla Prabhupäda was shaking
with emotion, explaining how he had so much
responsibility to the family and to that dharma, so
how could this be done? Çréla Çrédhara Mahäräja
said that Abhaya Bäbü nevertheless earnestly
requested him to please award this sannyäsa-äçrama
to him immediately.
Çréla Mahäräja told him that he was personally
favorably disposed to do this, except for the
connection he had with the Mullik and De family.
He explained how they would most probably be
disturbed if he were to be the agent. He felt it was
perhaps better to do things gradually, and he
suggested he prepare himself internally and then
gradually introduce the idea to all of them. Then he
should wait for some time to see the results.
Çréla Prabhupäda accepted this proposal reluctantly.
Some months passed and they continued their
association and preaching programs whenever Çréla
Çrédhara Mahäräja visited the Calcutta Maöha.
Some time later, as he was sleeping during the night,
there was the same loud banging on the door. Çréla
Prabhupäda was there and he repeated his story–
their gurudeva had again appeared in his dream.
Even more forcefully, Çréla Bhaktisiddhänta
Prabhupäda was demanding that his disciple quit his
home life and take the renounced order. Again Çréla
Prabhupäda requested Çréla Mahäräja to give him
sannyäsa. He exclaimed that he was ready at that
moment, his reservations were all gone, and he was
eager to obey their guru’s orders.
Çréla Çrédhara Mahäräja told me, “I again requested
him to please wait awhile longer. I suggested he take
bahudaka-sannyäsa, which involves living just a
short distance away from the home, but still near
enough for the family’s gradual detachment. I was
family, that perhaps many might go against the
Gauòéya Maöha because of this. I encouraged
caution. However, this time he was not amenable.
He listened to my proposal but replied that it was
not his own decision; it was coming from above,
from their master, so it must be done. The next
morning when we awoke there was commotion in
the house next door. He had left his residence in the
night. He was gone and none were informed of his
destination. He took nothing–no baggage, no
clothes, no prasäda or lakñmé. I considered this to be
my great loss.”
The close relationship between our Çréla
Prabhupäda and Çréla Çrédhara Mahäräja continued
throughout the rest of their lives. There are
innumerable tapes and quotes from both of them
about their friendship and mutual admiration.
Included here is just one significant conversation
between Çréla Prabhupäda and Çréla Çrédhara
Mahäräja that recounts a portion of their early
association and reflects the devotional service and
intimacy they shared. It is insufficient to fully
represent their experiences together. Hopefully this
will be researched and recorded by future Vaiñëava
historians.
The following is taken from a tape recording of a
lecture that took place in 1973 at the opening of the
Çré Caitanya Candrodaya Mandira in Mäyäpura,
West Bengal. It includes a discussion in which Çréla
A.C. Bhaktivedänta Swami Prabhupäda and Çréla
Çrédhara Mahäräja, who are sitting together on the
vyäsäsana, share memories of their early association
together.
Çréla Çrédhara Mahäräja: So our Swami Mahäräja
has done a miracle! Öhäkura Bhaktivinoda
conceived and Bhaktisiddhänta Sarasvaté Öhäkura
began to translate this conception into action. And
we find that through Swami Mahäräja, in his last
days, it has been fulfilled to such a great extent. We
are happy. We are glad. We are proud!
Çréla Prabhupäda: By guru and Vaiñëava, whatever
position I have got, it is by guru’s mercy and the
blessings of the Vaiñëavas. Otherwise, how may I
have? … By age and experience in both ways he,
[Çréla Çrédhara Mahäräja] is senior to me. Also I
have been very fortunate to have had his
association for a long time, perhaps since 1930. At
that time he had not yet taken sannyäsa; he had just
left home, and as a vänaprastha in white dress, he
went to Allahabad. Mahäräja, I think you remember
that incident, when you went to Allahabad.”
Çréla Çrédhara Mahäräja: “Yes, I do. Thank you.”
Çréla Prabhupäda: “We took prasädam sitting on the
roof. Oh yes, since that auspicious occasion we have
remained connected. Before that, in 1922, I was a
manager in Dr. Bose’s laboratory in Calcutta. As a
young man I was a nationalist in the Congress party,
a devotee of Mahatma Gandhi and C.R. Dasa.
Actually I had been in connection with Congress
when Annie Beasant became the Congress
president. But later I became more serious for that
and in 1920, I gave up my education. Not long after
that one of my friends, I think you remember that
friend Narendra Mullik, he was my intimate friend.
At that time old Tértha Mahäräja, Bhakti Pradépa
Mahäräja, went to my house to beg alms. Narendra
Mullik was a very rich man and he informed me
that one very nice old sannyäsé had come to his
house and had invited him to go to Ulta Danga
where there was a Gauòéya Maöha. He said he
wished to go there and asked me why don’t I come.
‘Let us go together.’ He was my very intimate friend.
At that time I was a little pessimistic. I thought, ‘I
know all these sädhus’. So I said, ‘I am not going.’
But he forced me, ‘Why not? Come on.’ Finally I
told, ‘Let us go.’
“So I went to see His Divine Grace Çréla
Bhaktisiddhänta Sarasvaté Öhäkura in 1922 in that
Ulta Danga building. At that time Çréla Prabhupäda
was sitting on the roof where there was a small
room. We were welcome there because Narendra
Mullik was known to the devotees as a very rich
man and had contributed some money. We went to
see Prabhupäda and offered our obeisances.
Immediately Prabhupäda said to me, ‘Because you
are an educated young man, why don’t you preach
Çré Caitanya Mahäprabhu’s message throughout the
whole world?’ I replied to him, ‘Sir, we are a
dependent nation. Who will hear our message? We
can talk about all of these things after we get
independence.’ I was politically minded at that time
but he refuted my arguments. Certainly I was
defeated and I took his words very seriously. I
appreciated him. Then we were offered some
prasädam and came down from there.
“My friend Narendra Mullik asked me, ‘How did you
like this sädhu?’ I said, ‘Yes, he is a sädhu in whose
hands Caitanya Mahäprabhu’s message is there.
And it will be done, it will be successfully preached.
I think it was very nice.’ That was my appreciation.
“Then in 1923 I resigned my post at Bose’s
laboratory and I accepted the agency for the whole
of U.P., beginning from the Mogul side up to New
Delhi. I made my head office in Allahabad. I was
always thinking that, yes, I met a very nice sädhu.
From the very beginning that was my impression–
that I had met a real sädhu. So actually I perceived
that the words, lava mätra sädhu-saìga sarva siddhi
haya, ‘A moment’s association with a pure devotee
can give all perfection,’ were real. I perceived that. I
was impressed so much by Bhaktisiddhänta
Sarasvaté Öhäkura. That impression continued with
me.
“Then in 1928, there was the Kumbha Melä.
Mahäräja, when did you join the Gauòéya Maöha?”
Çréla Çrédhara Mahäräja: “In 1927.”
Çréla Prabhupäda: “During that Kumbha Melä, all of
a sudden old Tértha Mahäräja came with a party to
my shop in Allahabad, Prayag Pharmacy. I thought,
‘Oh, these are the people I saw in the Gauòéya
Maöha. Yes, come in.’ I was so glad. Tértha Mahäräja
asked me, ‘We have just come and are going to
establish a new temple in Allahabad. We have heard
your name so we have come to you. Please help us.’ I
told him, ‘Yes I will help you.’ In this way I
contributed some donations, my attending physician
contributed too, and some other friends. In this way
we became friends and Tértha Mahäräja had the
first meeting in my home with Sarvasva Brahmacäré
and Dhéra Kåñëa Brahmacäré.”
Çréla Çrédhara Mahäräja: “Later they became
Yäyävara Mahäräja and Parvata Mahäräja.”
Çréla Prabhupäda: “Yes. My father was a Vaiñëava.
When I invited these sädhus, my father thought I
had invited some sädhus from the Ramkrishna
Mission. He was not very interested. When Tértha
Mahäräja was speaking I called my father, who was
an was a meeting of the Gauòéya Maöha. He could
not refuse my request. He came down but he did not
think devotees had come. He thought some of the
Ramkrishna Mission rascals had come. He was not
very happy. I told him who they were. But still, in
the meeting he was criticizing. But when he heard
the speech of old Tértha Mahäräja, our old
godbrother, he understood. ‘Oh, they are Vaiñëavas.’
Immediately after the meeting he fell down at his
feet. ‘I misunderstood you, Sir. I thought you were
the Ramkrishna Mission. I am glad to meet you.’
“That was the beginning of my intimate
relationship with the Gauòéya Maöha. Whenever
anybody would come I would invite them to lecture
in my house. In this way Çrédhara Mahäräja, that
Ramendra Sundara Bhaööäcärya [his former name],
was invited to my house. I think perhaps I invited
Bhäraté Mahäräja and you were perhaps with him. “
Çréla Çrédhara Mahäräja: “Yes.”
Çréla Prabhupäda: “Yes, in this way my connection
became developed with the Gauòéya Maöha. Then,
gradually the process began: hariñye tad-dhanaà
çanaiù. [SB 10.8.88].
“But at that time I wanted to become a very big
businessman. And there was very good opportunity.
I was very nicely associated with the chemical
industry of India, Dr. Bose’s laboratory, Bengal
Chemical, P.R. Paul, and all those people. They
liked my business organization. Then I started a big
laboratory in Lucknow. Those were golden days. But
gradually everything dwindled away and at last my
Allahabad business was lost.
“So after that I was sitting at home, and Yäyävara
Mahäräja, at that time Sarvasva Brahmacäré, and
also Atulänanda Brahmacäré came to take their
subscriptions. They were requesting me, ‘Why don’t
you come to our maöha? You are free now.’ So I used
to visit their temple. It was not far from my house,
in Maratha. Then the intimate relationship with
Gauòéya Maöha grew. In this way I was going on.
“In 1933, Sir Malcomb Hailey came to lay down the
foundation stone of the Allahabad Maöha. Çréla
Mahäräja, I think you remember.”
Çréla Çrédhara Mahäräja: “Yes. The devotees who
attended that function were coming from
Våndävana-parikramä.”
Çréla Prabhupäda: “That parikramä is another
incident. I was not initiated at that time but I
already had great admiration for these Gauòéya
Maöha people. Just as before 1933, I had met
Çrédhara Mahäräja, old Tértha Mahäräja and other
devotees and they were very kind to me, so during
this parikramä I also thought, ‘What are these
people doing on this parikramä? Let me go.’ So I met
them in Kosi, perhaps. Mahäräja you may
remember. And everyone was going to see this
place, Çeñaçäyé. They were led by Vana Mahäräja
and Nemi Mahäräja. At that time Vinodä Bhai,
later Çréla Keçava Mahäräja, informed us that
Prabhupäda was going to Mathurä tomorrow
morning, and he would speak hari-kathä this
evening. ‘Anyone who wants to stay may remain,
otherwise they may go to see Çeñaçäyé.’ That evening
only ten or twelve men remained. Out of these,
Çrédhara Mahäräja was one of these. I also thought
it wise to stay. I thought, ‘What shall I see there? Let
me hear Prabhupäda speak. Let me hear him.’
Prabhupäda marked that.”
Çréla Çrédhara Mahäräja: “It was better to hear
Prabhupäda than to waste time on an eye exercise.
Because Prabhupäda is a Vaikuëöha person, he
could understand. ‘This boy is eager to hear.’ He
very much appreciated that.”
Çréla Prabhupäda: “When he came back to
Allahabad, Ganesh Bapu introduced me to him.
‘Here is a nice devotee.’ Prabhupäda immediately
replied, ‘Yes, I marked it. He does not go away. He
hears.’ He said these very words. He told, ‘Yes I will
accept him.’ Then I was initiated. In this way my
relationship with the Gauòéya Maöha developed
more and more, and as it developed, the other side,
the business side, diminished. This is a long story
and it would take time to tell, but I had the
opportunity of associating with His Holiness Çréla
Çrédhara Mahäräja for several years. I had the
opportunity. Kåñëa and Çréla Prabhupäda wanted
him to prepare me for preaching in the future.
Çrédhara Mahäräja lived in my house for a few years
so naturally we had very intimate talks. He was my
good advisor. I took his instructions and advice very
seriously, because from the very beginning I knew
he was a pure Vaiñëava devotee and I wanted to
associate with him. Also I wanted to help him in so
many ways. He also tried to help me. Our
relationship is very intimate.
“After the breakdown of the Gauòéya Maöha I
wanted to make another organization with Çrédhara
Mahäräja at the head. At one place, one of my
friends had a house at Sealdah with Bhakti Saraìga
Goswämé Mahäräja. I had the idea of establishing
something. Çrédhara Mahäräja, you may remember
it. In so many ways I tried to organize something,
but somehow or other….”
Çréla Çrédhara Mahäräja: “Yes, at that time I also had
one house on Harrison Road. It was very small.”
Çréla Prabhupäda: “Yes, and the house in Sealdah,
my friend wanted to rent it for only 90 rupees. I
said, ‘Give me more concession.’ At that time he
was getting 125 rupees. But because I was his friend,
he said, ‘All right I will give you for 90 rupees.’ But
that could not happen, somehow or other. In this
way I was trying from the very beginning after the
disappearance of Çréla Bhaktisiddhänta Sarasvaté to
organize something.”
Çréla Çrédhara Mahäräja: “When was the appearance
of Back to Godhead magazine?”
Çréla Prabhupäda: “That was in 1944. I think,
Mahäräja, you were at my house at that time. So
somehow or other the intention for preaching the
cult of Çré Caitanya Mahäprabhu increased at that
time, and on the other side, the business side
decreased. I was not disinclined. Still I had some
idea to carry on those things. But Kåñëa forced me,
‘You must give it up.’ This is all well known to
Çrédhara Mahäräja, how that side decreased,
decreased, decreased. Then it became almost nil and
I left home around 1950 or so. ‘OK, my Lord, You do
with me whatever You like.’ Then from 1950-1959 I
remained as vänaprastha.”
Çréla Çrédhara Mahäräja: “In the meantime, when
you were still in household life, there was our time
in Bombay. Bombay life.”
Çréla Prabhupäda: “Bombay life, yes. Practically the
Gauòéya Maöha there was established by us. I was
there, Çrédhara Mahäräja also. And we made two
parties for collecting alms. Çrédhara Mahäräja,
myself, and Bhakti Saraìga Goswämé Mahäräja,
who at that time was Atulänanda Brahmacäré. We
made one party. I took them to some of my friends–
business friends and doctor friends. We collected
about 500 rupees. Çrédhara Mahäräja would speak. I
would give an introduction, and Goswämé Mahäräja
would canvass. In this way we combined together
collecting 500 rupees in one or two days. At that
time 500 rupees was a big sum.
“Goswämé Mahäräja very much appreciated me, and
he began to speak highly about me. He said that
Abhaya Bäbü is very expert. He has so many friends.
He has collected so many things. So why shouldn’t
he be in charge of the maöha? He spoke in this way.
Why should he not be with us? Why is he living
separately? But Prabhupäda told me, and Çrédhara
Mahäräja may remember it, ‘It is better to live
separate from them now. You will do the needful in
due course of time.’ I could not understand what
Çréla Prabhupäda meant by that, but his blessings
and inclination were always upon me, although I
was unfit. He was so kind.”
Çréla Çrédhara Mahäräja: “Also I was afraid of [not]
collecting sufficient funds to construct the Bombay
Maöha, so he asked you.”
Çréla Prabhupäda: “Yes, Prabhupäda gave me some
money. Because of that he said, ‘You keep this
money and when they have need you can give it.’ So
it is by Guru and Vaiñëava’s grace, whatever
position I have gotten. It is by Guru’s grace and the
Vaiñëava’s blessing. Otherwise I am insufficient. So
I wish that Çrédhara Mahäräja may continue to
bestow his blessings, as he has always been doing
and may Guru Mahäräja help me so that I can give
some service for a long time.”
Çréla Çrédhara Mahäräja: “You were translating
Çrémad-Bhägavatam in Rädhä Dämodara Mandira.
The inspiration [that you received] in Çréla Jéva
Goswämés mandira and [which] the Deities gave you
was for going to the foreign lands.”
Çréla Prabhupäda: “Yes, Guru Mahäräja wanted that
Mahäprabhu’s message be preached abroad and the
Gauòéya Maöha people did not do anything. So I
thought, let me try in this old age. This inspiration
came to go to the West and I went. And by his grace
it has become a little successful. That’s all. I have no
credit. It is all the blessings of Guru and Vaiñëava. I
did not know how things were happening. I am not
at all a bona fide person. It is only through chäòiya
vaiñëava-sevä, nistära payeche kebä (Without serving
an ideal Vaiñëava, who can be delivered from the
clutches of mäyä?).”
Çréla Çrédhara Mahäräja: “Throwing yourself in the
current of eternity.”
Çréla Prabhupäda: “Yes, Hare Kåñëa.”
Çréla Çrédhara Mahäräja: “That is carrying you
towards the Divine. It carries you towards the land
of gold, the Golden Avatära. The Golden Avatära
had a golden color.”
Çréla Prabhupäda: “Yes, I always tell my American
disciples that you are so well taken care of in your
country. You have all material assets. Your position
is very good. And now you take to Kåñëa
consciousness and become a perfect nation. I always
preach that. By the grace of Kåñëa you have got
everything, all material opulences. Now make it plus
Kåñëa then it will be very nice. Keep always the
Lakñmé with Näräyaëa. These boys are trying very
sincerely and seriously and I hope even though I
don’t live very many more years, they will carry out
this order.”
Çréla Çrédhara Mahäräja: “It is coming down, this
descending grace. Prabhupäda used to quote Çréla
Bhaktivinoda, ‘dhärä kaho he ruddha habe nai.’ The
divine current will never be obstructed. So if that
current of grace comes down to us, we are all
counted within that current.”
Çréla Prabhupäda: “Yes, in that current the other
side is being washed away: ‘mäyär boçe, jaccho bhese–
floating, controlled by mäyä’ (From the song Rädhä
Kåñëa bol bol), and we are always being cleaned,
washed away by that wave–bhakti-taraìga.”
In conclusion, what we have presented are just tiny
samples of statements by Çréla Çrédhara Mahäräja
glorifying our Çréla Prabhupäda and his preaching.
Once, when Çréla Çrédhara Mahäräja was defining
ISKCON, he quoted from Raghunätha däsa
Goswämé, näma-sreñöhaà manum api çacé-putram
asva svarüpaà… (Çré Muktä-caritam). i1 “This is
ISKCON,” he said.
Many times, in his humility he would say, “We are
from the same soil but he [Çréla Prabhupäda] is so
great in his magnitude, like an ocean he has
inundated the world with Kåñëa consciousness. But
me, I am just a man taking a seat in the corner,
trying to supply just one glass of water.”
Once after the departure of Çréla Prabhupäda, some
of his disciples came to visit Çréla Çrédhara Mahäräja
in Navadvépa. They discussed the preaching of the
holy name for an hour or so, and then they honored
prasädam. As they were departing, Çréla Çrédhara
Mahäräja called them back. He said, “I was thinking
how your [ISKCON’s] earnestness for preaching is
so sincere that Mahäprabhu, Himself, supplied that
prasädam to you. So I have asked Govinda Mahäräja
to make a separate portion for me, so that I can also
honor that prasädam.” Someone said, “Thank you
for everything.” Çréla Çrédhara Mahäräja replied,
“Saying ‘thank you,’ that does not sit well with me.
That presupposes two parties.” Then he added with
affection, “We are all Mahäprabhu’s family.”
Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja

Çréla Bhakti Prajïäna Keçava Goswämé

Mahäräja was one of the first disciples of
Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda. He is the Founder-Äcärya
of the Gauòéya Vedänta Samiti and the
sannyäsa-guru of Çréla A.C.
Bhaktivedänta Swami Prabhupäda. He
left this world in 1968. The following
recollections were told to us by his
disciple, Çréla B.V. Näräyaëa Mahäräja.
“My gurudeva, oà viñëupäda Çréla Bhakti Prajïäna
Keçava Mahäräja, would often speak to me about his
godbrother, Püjyapäda Çré Abhaya Caraëäravinda
Bhaktivedänta Prabhu. At that time, before his
sannyäsa, we affectionately called him Abhaya
Caraëäravinda Prabhu, or Prabhu. My gurudeva
always told me how, from the very beginning, this
godbrother was so dear to their Çréla
Bhaktisiddhänta Sarasvaté Öhäkura. He explained
to me that their Çréla Prabhupäda had always highly
and intimately regarded Abhaya Caraëäravinda
Prabhu and had requested him to write articles for
The Harmonist and other publications. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura had especially
ordered him to preach in the English language and
to distribute this knowledge widely in the Western
countries. According to my gurudeva, Abhaya
Caraëäravinda Prabhu was a very great personality,
very yuktivädé (good at giving logical arguments),
always nirbhéka (bold), and a preacher of satya
(truth) who was not afraid of anyone. Abhaya
Caraëäravinda Prabhu was a bosom friend of my
gurudeva since they met in Çréla Bhaktisiddhänta’s
Gauòéya Maöha in 1922. During those years he was a
gåhastha and was said to be very beautiful.
“Those familiar with our history know that after the
departure of Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda [1937], there was turmoil in the Gauòéya
Maöha. One party wanted to arrest some of the
senior Vaiñëavas and cases were filed in the
Calcutta court. At that time our gurudeva, then
known as Vinoda Bihäré Brahmacäré, was akiïcana
(without material possessions) and he traveled to
Prayag, Allahabad. There he stayed at the Rüpa
Gauòéya Maöha for a few days. Then Abhaya
Caraëäravinda Prabhu, who had his family
residence and business in Allahabad, invited our
gurudeva to come and stay in his home with him as
a guest, and they lived together there for the next
four or five months.
“During this extended time, my gurudeva and Çré
Abhaya Caraëäravinda Prabhu became very near
and dear to each other. They always discussed
Bhagavad-gétä and so many other subjects
concerning guru-sevä for their Çréla Prabhupäda and
his mission. When my gurudeva lived with him for
those months in Allahabad, Abhaya Caraëäravinda
Prabhu organized so much preaching for them in so
many places in that city. He had cultivated
numerous associates from his pharmaceutical
business and knew many educated, qualified people.
He also arranged for my gurudeva to give extensive
lectures on Vedänta.
“In these lectures, together they defeated prominent
mäyävädés and also several influential Catholics and
Christians. Those opponents were favorably
impressed by the bona fide arguments and siddhänta
they presented. Because Abhaya Caraëäravinda
Prabhu appreciated this preaching so much, later he
would often tell me, ‘Your Gurudeva is so logical
and he is such a great philosopher. That is why I
have selected for myself a very best friend like your
gurudeva.’ In my gurudeva’s heart, there was a desire
to show Vedänta-sütra as a bhakti-sütra, and he
quoted çlokas of Çrémad-Bhägavatam to prove this.
He would always state, ‘Wherever there is any sign
of mäyävädism, bhakti cannot be preached in full
force. So we have to remove mäyäväda from the
root.’ Abhaya Caraëäravinda Prabhu also liked this
idea very much. ‘We must kick out mäyäväda,’ he
would always say. Both of them had this
understanding; they were very united in their
preaching.
“After the Gauòéya Maöha institution had broken
apart, my gurudeva, together with Abhaya
Caraëäravinda Prabhu and Narottamänanda
Brahmacäré [later Çréla Bhakti Kamala
Madhusüdana Mahäräja] filed the papers to
establish the Gauòéya Vedänta Samiti. This was
done on April 7th, 1940, in a rented house at 33/2
Bosapada Lane, Calcutta. Although they separated
from the political upheaval happening within their
guru mahäräja’s institution, they did not give up
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda or his
mission and siddhänta. They wanted to re-establish
his bona-fide ideas and instructions, but they did
not want to give up his concept of the Gauòéya
Maöha. Therefore the names of the maöhas
established by the Gauòéya Vedänta Samiti were
Devänanda Gauòéya Maöha, Uddharaëa Gauòéya
Maöha, Keçavajé Gauòéya Maöha, and many others.
“My own introduction to Abhaya Caraëäravinda
Prabhu came in 1947 when I was in Calcutta as the
personal servant to my gurudeva. One day there was
an inauguration of a new branch of the Gauòéya
Vedänta Samiti. It was a large assembly and many
Vaiñëavas were present there. During the lecture
given by my gurudeva, a gåhastha devotee came in
through the back door. Upon seeing him, Gurudeva
stopped speaking and asked me to bring him
forward. That devotee humbly hesitated to come
forward, but my gurudeva ordered that he come all
the way to the front. Gurudeva gave so much
respect to him and insisted he sit next to him on the
platform. I looked up at Gurujé, silently questioning,
‘Who is this devotee?’ It was very rare that he would
single out a devotee and honor him in this way.
Afterwards he told me, ‘This is Abhaya
Caraëäravinda Bäbü, my dear godbrother. He is a
very special disciple of Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda. He is so humble and qualifed.
You should take note of him, you should hear
carefully from him and you should serve him.’
“In 1953, our magazines Gauòéya-patrikä and
Bhägavata-patrikä were started. Our gurudeva
requested Abhaya Caraëäravinda Prabhu, ‘I want to
establish publications in Bengali and other
languages. I especially want you to write articles for
that.’ Earlier, Prabhu had written articles for The
Harmonist, and now he continued to write many
wonderful essays, Gétä purports and so forth. He
wrote so marvelously and everyone praised him. He
challenged all who were opposed to pure bhakti,
especially the ‘Murgé Mission’ (‘Chicken Mission’).
He called the Ramkrishna Mission the ‘Murgé
Mission’ because the members ate murga (chicken).
In fact, they took flesh, eggs and many abominable
things. Vivekänanda and his Ramkrishna Mission
were very prominent in those days. They were
renowned by the public who said, ‘Oh, these are
such high-class devotees. In all of India only they
are following the Vedänta, and all others are not.
The Gauòéya Mission and others are not Vedäntic.’
Abhaya Caraëäravinda Prabhu wrote a two-part
article about the murgés that astonished and
convinced many people. It was like a drama and
everyone requested him to write more articles like
these, which called for the reform of religious
institutions and saàskäras.
“Later Abhaya Caraëäravinda Prabhu wrote
another dramatic article–this time about some of
the leaders in the Gauòéya Maöha. The article
explained how the institution was coming apart
after Çréla Prabhupäda’s departure. Gåhasthas were
giving up their wives and loving others’ wives, and
in the name of developing the mission, some were
putting all the money collected into their own
pockets. Sannyäsés, even those who had been with
their Prabhupäda, were making buildings and
sending all the money to their sons in their former
homes to go to high school and university, or to go
to England and America to study law and other
things. He wrote about this situation and the first
part was published in our Bhägavata-patrikä and
Gauòéya-patrikä. At once a big storm broke out in
the whole Gauòéya Mission. Although only about
three pages were printed, letters began to come from
many Gauòéya Maöhas.
“It was like a revolution. Our guru mahäräja and
Abhaya Caraëäravinda Prabhu were talking and
smiling very secretly together. Prabhu said, ‘We
should publish more of it. Why not?’ Guru Mahäräja
was also in favor of publishing it. However, many of
the godbrothers exclaimed, ‘Oh, Keçava Mahäräja,
what are you doing, printing this? Then everyone
will know and will criticize the Gauòéya Maöha.
These are our private family matters.’ Even
Püjyapäda Çréla Çrédhara Mahäräja, who was highly
respected by all, was consulted. Many godbrothers
came to Mathurä at that time and Abhaya
Caraëäravinda Prabhu was residing here in our
maöha. Çréla Tértha Mahäräja and other devotees
asked, ‘What are you going to do? If you print this
then our present institution will be smashed.’ Guru
Mahäräja and Abhaya Caraëäravinda Prabhu were
smiling and asking each other, ‘Oh, what to do?’ But
when requested by so many godbrothers they
decided, ‘Later on we may publish the articles, but
for now we should obey their orders.’
“I went twice to visit Abhaya Caraëäravinda
Prabhu while he was preaching in Jhansi. The
second time I went there to see him with my
gurudeva. We stayed four or five days each time. He
had made some connections earlier during his
frequent travels there for business. Some people had
a building that was suitable for a maöha. Abhaya
Caraëäravinda Prabhu invited us to consider it for
one of our maöhas, but our gurudeva was not
prepared to settle there. He didn’t have enough
brahmacärés, and he also favored a larger city like
Mathurä.
“During his stay in Jhansi, Abhaya Caraëäravinda
Prabhu personally brought there a large and very
beautiful mürti of Çré Gauräìga Mahäprabhu from
Baìkurä [West Bengal]. This is where many deities
are made especially for the Gauòéya Vaiñëavas. He
had first ordered the deity and then brought Çré
Gauräìga Mahäprabhu to be established in that
temple. Abhaya Caraëäravinda Prabhu invited
Gurudeva and we came to visit there for the
installation. Although we arrived for the program,
the installation did not happen. This was because
Guru Mahäräja discussed with Abhaya
Caraëäravinda Prabhu about the manner in which
those sponsors were allowing him to use the
mandira. When Prabhu told us that they could
remove him at will, Gurudeva said he thought it
might be better if a document was created to
establish the rules o f op eration o f the mandira.
There was a discussion between Gurudeva and the
sponsors, and before all those people present he
made a condition: ‘If you give the mandira to
Püjyapäda Abhaya Caraëäravinda Bhaktivedänta
Prabhu, then he will be the master of all the affairs
of the mandira. He will do everything according to
our sampradäya.’
“However, they were in the mood that the temple
should be in their charge and he would be like a
priest. Both Abhaya Caraëäravinda Prabhu and
Guru Mahäräja rejected their conditions. They both
decided that the uninstalled deity of Mahäprabhu
should be brought here to the Keçavajé Gauòéya
Maöha in Mathurä. Abhaya Caraëäravinda Prabhu
had been doing some regular püjä alone there in
Jhansi, but the deity was not yet officially installed.
After some days, he returned with the çré-vigraha of
Caitanya Mahäprabhu and put Him in the care of
my gurudeva. Then Gurudeva installed that very
beautiful Caitanya Mahäprabhu here on the altar in
our maöha where He is still being served to this day.
“My gurudeva and I were there on the day in 1955
when Abhaya Caraëäravinda Prabhu came again to
the Keçavajé Gauòéya Maöha in Mathurä. We
embraced him and he embraced us. There he began
to write many English translations and articles. Day
and night he would stay in his room and do this. He
also chanted hari-näma so much and sang bhajanas
very beautifully. We did not know when he ever
took rest. He slept only a short time in the morning,
because all during the night he was awake, and
throughout the day also. He became so pleased with
this arrangement of staying with us. Guru Mahäräja,
who had left on his preaching mission, also became
pleased when he was informed of this.
“Guru Mahäräja and Abhaya Caraëäravinda
Prabhu were bosom friends and they had lived and
served together. Both were intellectual giants, very
erudite persons from high-class families. In
Calcutta, Çréla Çrédhara Mahäräja had
recommended that he approach our gurudeva for
sannyäsa, so I also encouraged him to accept
sannyäsa in preparation for his preaching work.
“When my gurudeva arrived from Navadvépa, he
called Prabhu and told him, ‘Näräyaëa Mahäräja
and others hope that you will take sannyäsa. I also
support this idea. Do not hesitate to take the
renounced order. You are so qualified; please take
sannyäsa now. It will be very beneficial.’ Abhaya
Caraëäravinda Prabhu thus agreed to accept
sannyäsa. The ceremony was held the next day,
Viçvarüpa-mahotsava. He became Çréla
Bhaktivedänta Swami Mahäräja. The sannyäsa
name my gurudeva gave to Abhaya Caraëäravinda
Prabhu was ‘Swami,’ one of the bona fide sannyäsa
names. The title ‘Bhaktivedänta’ had already been
awarded in Calcutta in 1939 by some of his
godbrothers and it is also the title my guru mahäräja
gave to those he initiated into the sannyäsa order.
“After the ceremony, Gurudeva requested Çréla
Bhaktivedänta Swami Mahäräja to speak, and he
spoke in English, though almost everyone there
could not understand that language. He explained
that just at this time he remembered his gurudeva’s
specific orders to preach in the English language. He
said, ‘I feel fortunate to accept sannyäsa from my
godbrother, Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja. I have known him for a long time and he
is my close friend. He is a very bona-fide disciple of
our jagadguru Çréla Bhaktisiddhänta Sarasvaté
Öhäkura. He has kindly given me this sannyäsa.
Çréla Näräyaëa Mahäräja and Çréla Muni Mahäräja
have also given me inspiration to do this. The order
of sannyäsa means to preach the mission of Çré
Caitanya Mahäprabhu and the mission of Çré Guru
everywhere. My gurudeva instructed me to preach
in English in the Western countries and that is why
I am writing English articles and books. I am praying
to Kåñëa, Gurudeva and all the Vaiñëavas that they
should give me the power to preach this mission all
over the world.’ Excerpts from his speech and a
description of the ceremony were printed in a news
article in our Bhägavata-patrikä.
“The well-known photograph of our gurudeva
sitting between Çréla Bhaktivedänta Swami
Mahäräja and Çréla Bhaktivedänta Muni Mahäräja
was taken on that day. Kuïjabihäré Brahmacäré, a
formerly wealthy devotee who had helped build our
maöha, gladly donated five paisä he had saved,
which at that time was the cost of one
photographer’s snapshot. Thus today we can all
honor this sannyäsa portrait.
“In 1967, during his first trip back to India Çréla
Swami Mahäräja came to visit my gurudeva, his
sannyäsa-guru. At that time my gurudeva was in
weak health and was confined to his bed in
Calcutta. They had a confidential visit and it was
their last time together in this world. My gurudeva
was overjoyed at Swami Mahäräja’s devotional
service to their Çréla Prabhupäda. He expressed his
appreciation and glorification of Swamijé’s
preaching so much and pledged to cooperate with
the preaching work. They also discussed my
gurudeva helping to arrange a donation of land for
Swamijé’s future Mäyäpura temple. Çréla Trivikrama
Mahäräja and Çréla Vämana Mahäräja were present
then.”
Çréla Bhakti Promoda Puré Mahäräja

Çréla Bhakti Promoda Puri Mahäräja,

was initiated by Çréla Bhaktisiddhänta
Sarasvaté Öhäkura in 1921. He is the
Founder-Äcärya of the Gopinätha
Gauòéya Maöha. This interview was
conducted in March, 1999, at the
Gopénätha Gauòéya Maöha in
Jagannätha Puri. Çréla Puri Maharaja left
this world in Kärtika, 1999.
At the time of this interview, Çréla Puri Mahäräja
was bedridden in frail health and was using an
oxygen mask. His servants were restricting darçanas,
but a messenger had previously spoken with
Mahäräja about the upcoming book of interviews
about Çréla A.C. Bhaktivedänta Swami Prabhupäda.
Çréla Puri Mahäräja responded that he had
something significant to share, and I was allowed to
speak with him. I consider this my great fortune. I
pray this article reflects Çréla Puri Maharaja’s
intention to share “something significant” and
inspires all devotees to follow his example of
humility and devotion. He spoke in Bengali, which
was translated to me immediately afterward.
First Çréla Puri Mahäräja kindly touched my head
and gave a merciful blessing. Then he spoke with
great feeling, his eyes glistening with tears, saying
what a wonderful and bona fide guru our Çréla
Prabhupäda is, for he had pleased Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda beyond what
anyone could have dreamed. Then he added that
Çréla Swami Mahäräja had helped him (Çréla Puri
Mahäräja) in a special way as well.
As everybody knows, Çréla Prabhupäda was always
protective of his Western disciples. He very much
wanted the Vaiñëavas of India to accept his
followers as Vaiñëava brähmaëas, qualified by their
sincerity to perform all aspects of Deity-seva,
including cooking, offering and serving prasädam.
He regularly alluded to this in letters and other
exchanges with them. Çréla Puri Maharaja humbly
recognized our Çréla Prabhupada’s encouragement.
Years later, he and other godbrothers came to Çréla
Prabhupäda’s bedside at the Kåñëa Balaräma Temple
as Prabhupada was preparing to leave this world.
There they enjoyed many heartfelt exchanges. In
this interview, however, Çréla Puri Mahäräja,
focusing on his point, referred to only a few of the
interactions. Çréla Prabhupäda asked his
godbrothers in a heartfelt way for forgiveness for
any offenses he may have made in the process of his
preaching work. Çréla Puri Mahäräja responded that
Çréla Prabhupäda hadn’t committed any offense; if
anything, it was they who had done so, and he
should not worry for this.
Then Çréla Prabhupäda gently said that he was
going soon from this world and asked Çréla Puri
Mahäräja if he would offer him a gift. Çréla Puri
Mahäräja replied, “Yes, of course, I will give
anything.” Çréla Prabhupäda said that he had very
much wanted to perform parikramä of Giriräja
Govardhana and Çré Vraja-maëòala, but he was
unable to do so. He also told Çréla Puri Mahäräja
that he remembered when their guru mahäräja,
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda, was
leaving this world Çréla Puri Mahäräja had wanted
to sing for him, but had been unable to do so. Çréla
Prabhupäda then asked Çréla Puri Mahäräja, “Will
you sing for me now? Would you sing ‘Jaya Rädhe,
Jaya Kåñëa, Jaya Våndävana’? In this way you can
help me perform parikramä.” Çréla Puri Mahäräja
then sang very sweetly while Çréla Prabhupäda
closed his eyes and listened. Tears were falling from
both of their eyes.
After some time Çréla Prabhupäda opened his eyes
and asked if he could now offer from his heart a gift
to Çréla Puri Mahäräja in reciprocation. Çréla Puri
Mahäräja replied that of course, he would be
honored to accept anything from him. Çréla
Prabhupäda whispered to his disciple who returned
after a few minutes with a plate of the mahä-
prasädam of Çré Çré Kåñëa-Balaräma and Rädhä-
Çyämasundara. With love, Çréla Prabhupäda had his
Western disciple offer Çréla Puri Mahäräja this gift.
Çréla Puri Mahäräja accepted Çréla Prabhupäda’s gift
and honored the prasäda, respecting that it had
been cooked, offered and served by Çréla
Prabhupada’s Western followers.
Çréla Puri Maharaja deeply appreciated this
exchange. He concluded the interview by describing
how our Çréla Prabhupada was so kind upon him:
how he encouraged that all jévas are qualified to
take to bhakti with no distinction of caste or creed
and that Mahäprabhu’s saìkértana movement is
based upon this. He spoke of our Çréla Prabhupada
encouraging him by these special exchanges and
that now he had also been blessed to preach in this
way, to accept sincere souls from all places of this
world and to please their gurudeva by participating
in this international preaching mission. He wanted
everyone to know how Çréla Prabhupada had
inspired him in this way. He finished by saying,
“Doyäla! Doyäla! (So kind! So kind!)”
Çréla Puri Maharaja preached actively to Westerners
until his departure, initiating and deeply inspiring
large numbers of people and helping to spread the
saìkértana movement around the world.
Çréla Bhakti Kamala Madhusüdana
Mahäräja

Çréla Bhakti Kamala Madhusüdana

Mahäräja is a disciple of Çréla
Bhaktisiddhänta Sarasvaté Öhäkura and
was a friend and associate of Çréla
Prabhupäda. The following recollections
were told to us by his disciple, Çrépäda
Bhakti Ujjvala Muni Mahäräja, who lives
at the Gopénätha Gauòéya Maöha, Daujé
Mandira in Våndävana.
“I never met with Swamijé, so all that I repeat here
is that which I’ve heard from my gurudeva’s
memories. My gurudeva was deeply performing
bhajana and disappeared in 1991.
“My gurudeva, Çréla Bhakti Kamala Madhusüdana
Mahäräja, (who was then Narottamänanda
Brahmacäré), Çréla Keçava Mahäräja and Çréla
Bhaktivedänta Swami Mahäräja (then Abhaya
Caraëäravinda Prabhu), founded the Gauòéya
Vedänta Samiti in the 1940’s. Also, much later,
when Swami Mahäräja came back to India from the
West, he established his maöhas, and he started a
trust. In that body my guru mahäräja and Mädhava
Mahäräja were invited to be trustees. They were to
advise how it would be run. For a few years, my guru
mahäräja went to the meetings in Mayäpura. Later,
he would post letters via Jayapatäkä Mahäräja.
Because he was too old, he didn’t go personally to
the meetings, but he carefully sent letters every
year. My gurudeva was helping ISKCON restore the
holy pastime places of Braja Bhümi and Mäyäpura
where Mahäprabhu and all His followers had their
léläs. He was giving his input for the improvement
of those places.
“My gurudeva told me that he and Swamijé used to
have wonderful discussions together. They enjoyed
kathä about Çréla Bhaktivinoda Öhäkura, his
writings and his songs. My gurudeva remembered
how he and Swami Mahäräja discussed about Çréla
Bhaktivinoda Öhäkura being the Seventh Goswämé.
He established that line. Years ago, all the people
respected Shishir Kumar Ghosh as a Vaiñëava. It
was Shishir Ku-mar Ghosh who named Çréla
Bhaktivinoda the Seventh Goswämé. In Calcutta
there was a daily newspaper, Amrita Patrika, and
Shishir Kumar Ghosh was the owner. My guru
mahäräja was the subeditor of that patrikä before he
joined the maöha. So my guru mahäräja knew all
these issues well. Guru Mahäräja told me how he
had discussed for a long time with Bhaktivedänta
Swami Mahäräja about how Çréla Bhaktivinoda
Öhäkura really is the Seventh Goswämé. This was
the kind of discussion they had.
“One time, my guru mahäräja and Bhaktivedänta
Swami Mahäräja were staying in the Bombay maöha
on August Kranti Road. At that time, Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda went there
to visit this maöha. All the disciples, Bhakti Rakñaka
Çrédhara Goswämé Mahäräja, Mädhava Mahäräja,
Goswämé Mahäräja, Madhusüdhana Mahäräja (my
gurudeva), Abhaya Caraëäravinda prabhu and
many closely related devotees were staying there
near their Prabhupäda. They were talking with each
other about preaching. The question was, who will
go to the West? They already had some details about
the West, yet some questions and answers were
going on. At that time, Çréla Çrédhara Mahäräja
asked Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
about my guru mahäräja. Çrélä Prabhupäda replied,
‘Narottama Prabhu, he may go. He is preaching in
Bombay in English. He is expert in preaching. I
confer my blessings if he goes.’
“But my gurudeva then requested of Prabhupäda,
‘Please, Gurudeva, don’t order me. I cannot agree to
go there because of separation from you. I cannot
tolerate it.’ Due to the thought of separation from
Prabhupäda’s saìga, Gurudeva was worried, his
mind was in pain and he was crying. He was a
brahmacäré at that time, only twenty-seven or
twenty-eight years old. He was worrying that if he
were to be ordered by Gurudeva and then could not
do it, he would fall down. When Prabhupäda
realized his heart he said, ‘All right, no problem.’
“Then someone raised the question again and Çréla
Bhaktisiddhänta Prabhupäda himself suggested the
name of Abhaya Bäbü. He very clearly said, ‘Abhaya
Caraëäravinda, he will go. Certainly he will be able
to do it. He is also preaching, speaking in English.
So there is no problem that you do not go; He will
go.’ My gurudeva remembered that incident very
clearly, how Abhaya Bäbü acknowledged that order
and how, amazingly, it came to be true.
“Afterwards, Swami Mahäräja went to the West and
got the blessings of his Çrélä Prabhupäda. Blessing
means being given the power, the force in his heart.
When he went to the West, it was an up and down
situation. Very tactfully he preached there.
Sometimes a letter was coming to my guru mahäräja
in India with his descriptions. At that time, Guru
Mahäräja told me, ‘Swami Mahäräja is giving great
energy for preaching. Very good quality.’
“Gurudeva told me how Swamijé preached all over
the world by the blessings of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, with heart and soul. Although
he went alone, encouragement for preaching in his
heart was strong. This kind of quality of dedication
is very rare.”
Çrépäda Nayanänanda däsa Bäbäjé
Mahäräja

Çrépäda Nayanänanda däsa Bäbäjé

Mahäräja was initiated by Çréla
Bhaktisiddhänta Sarasvaté Öhäkura. This
interview was recorded on March 9, 1999.
Since that time, Çrépäda Bäbäjé Mahäräja
has left this world.
“I live at Campahäöi in Navadvépa-dhäma in Gaura
Maëòala, and I am the sevaite of the Gaura-
Gadädhara Temple. I took bäbäjé-veça from one of
my godbrothers.
“This was one of the first temples used by the
Gauòéya Maöha for the pilgrimages, and it is where
Çréla Bhaktisiddhänta Sarasvaté Goswämé Mahäräja
had his Gauòa Maëòala Parikramä base. Every year,
thousands of devotees camped out on the lawn
beside the mandira.
“I usually lived in Campahäöi, since it was my
family’s place, but I would frequently visit Çréla
Bhaktisiddhänta Mahäräja’s maöha at Bagh Bazaar
in Calcutta, and it was there that I first met Çré
Abhaya Caraëa Prabhu in 1927. We used to
associate together in the maöha. I made a close
friendship with him at that time, although I was a
brahmacäré and he was a gåhastha. Because he
waited eleven years before he took initiation, I was
initiated before him. However, he was older than
me and senior in many ways–senior in age, senior in
qualification, and even senior in meeting our
gurudeva.
“Abhaya Prabhu behaved very humbly to everyone,
even though he was senior in many ways to most of
the people who came later during those eleven
years. He would always pay daëòavat to others just
because they had taken initiation first. Though he
had made that devoted connection with our
gurudeva first, he didn’t formally take initiation
until later on because of his family and his business.
I clearly recall how very serious, simple and humble
he was.
“Sometimes when I was in Calcutta I would go to
visit him at Sita-Kanta Banerjee Lane, where he
had his home and chemical business. Sat-
Prasaìgänanda Brahmacäré (who is ninety-three
years old now) and Satéça Prabhu (who is seventy-
three) used to accompany me when I visited his
house on Sita Banerjee Lane. He was very
affectionate to us. He always welcomed guests into
his home. He opened his house to any Vaiñëavas
from the Gauòéya Maöha, whether they were his
godbrothers or young brahmacärés who weren’t
godbrothers and hadn’t even been initiated.
“When we used to go out on preaching programs in
Calcutta, we would sometimes finish very late at
night. We would go to his house at that late hour,
and his policy was always to open his door to have
us stay with him, even though we had not given him
any warning. We would come and knock on his door
and he would always open the door and welcome us
in. Often, he would even give us his own room, and
sleep out in the living room himself. When we woke
up in the morning, he would cook and offer
prasädam to us. We came there so many times. On
many occasions, I also came as a guest at his house
along with Çréla Bhakti Prajïäna Keçava Mahäräja.
“I recall that later, when Abhaya Caraëa Prabhu
was living in Calcutta, he told us that he didn’t keep
installed deities in his home at that time because his
wife and family weren’t so favorable. His wife was
actually initiated by Bhakti Saraìga Mahäräja, who
was one of his godbrothers. Prabhu had arranged for
her to be initiated, but she wasn’t so much involved.
He had his own room in the house, and he kept it
very pakka to a very high-class standard. He had
photos on the altar of Rädhä-Kåñëa Deities, Çré Çré
Nitäi-Gaura and his gurudeva. He worshipped all
those pictures every day, and offered all the bhoga in
the house to them. He did most of that sevä himself.
We noticed how carefully he kept that standard.
“As far as I understood, Abhaya Caraëa Prabhu
kept the highest standards from the time that he
first met Çréla Bhaktisiddhänta Sarasvaté Öhäkura,
and especially later. We saw that he chanted sixty-
four rounds a day, even though he hadn’t requested
formal initiation, and this was during the time that
he was working full-time in his business. Whenever
we met him, he was chanting one läkha of names
(64 rounds) every day. Whenever he got time off
from work, he would immediately go to associate
with the different devotees of the Gauòéya Maöha.
He often went to Bagh Bazaar, and sometimes he
would also go by train to Navadvépa and Mäyäpura.
“I distinctly recall some very special occasions
involving Abhaya Caraëäravinda Prabhu and our
gurudeva. The first occurred at the Çré Caitanya
Maöha in Çrédhäma Mäyäpura. Our gurudeva used
to pace along the balcony of his quarters upstairs.
One day I was visiting while he was pacing there,
surrounded by a crowd of many top sannyäsés and
brahmacärés. Then I saw that Abhaya
Caraëäravinda Prabhu had come on a visit from
Calcutta, and was walking up the stairs. Somehow,
our gurudeva immediately noticed him coming, and
as he was walking there by his doorway, he
motioned for Prabhu to come near him. Prabhu
approached him slowly and humbly, and Gurudeva
greeted him warmly and affectionately, and then
opened his door and beckoned Prabhu to come
inside alone with him. They remained inside for
some time. All the other devotees were amazed that
Gurudeva showed this preference to a gåhastha in
white cloth, living outside the maöha. Everyone was
discussing this. I especially noticed how beautiful
and effulgent he was looking when he came out of
Gurudeva’s room.
“The last year that our gurudeva organized and
performed Gauòa Maëòala Parikramä, thousands
and thousands of pilgrims assembled at our
Campahäöi mandira. There was a whole village of
tents in all directions. On the afternoon of the last
day, one of our godbrothers had just arrived in
Navadvépa, having returned from London by boat.
He had gone to preach, but had returned without
meeting with full success. In the evening, while
Guru Mahäräja was giving pravacana, he explained
that it was his earnest desire that the teachings of
Caitanya Mahäprabhu should be spread in the
Western countries. He told how it was the vision of
Çréla Bhaktivinoda Öhäkura that this would happen,
and it was also the last request of his mother,
Çrématé Bhägavaté devé, to him before she left this
world. Consequently, he had been willing to take
the lifeblood of the Gauòéya Maöha in funds to send
devotees there to preach, but so far these attempts
had been largely unsuccessful.
“At this moment in his talk, I noticed that
something very mysterious was happening. Guru
Mahäräja was looking out at the large crowd of
devotees, especially in the front where all the
sannyäsés and brahmacärés in red cloth were. Then
he turned his head and looked over to his left side,
where I was standing. He was looking intently at
someone and became silent for a long moment. I
happened to look behind me and I clearly saw that
the person with whom he was making eye contact
was Abhaya Caraëäravinda Prabhu. I thought that
they were looking at each other in a special way.
Then Guru Mahäräja again addressed the audience
in front of him and said, ‘But I have a prediction.
However long in the future it may be, I predict that
one of my disciples will cross the ocean, and that
devotee will bring back the whole world.’ I
remembered this incident, and Çréla A.C.
Bhaktivedänta Swami Mahäräja truly made it come
to pass exactly in this way.”
Çrématé Gargé Devé Däsé

Çrématé Gargé Devé Däsé, the sister of

Umä Dédé of the Keçavajé Gauòéya
Maöha, became a disciple of Çréla Bhakti
Prajïäna Keçava Mahäräja in 1940. She
is performing her bhajana in Chunchurä,
West Bengal.
“In the 1940’s, when our first Gauòéya Vedänta
Samiti Maöha was being established, everyone
addressed Çréla Swami Mahäräja as Abhaya Caraëa
Bäbü because he was a gåhastha. I remember him
coming several times to the maöha in Chunchurä.
He came from Calcutta and would stay in the maöha
here overnight on the weekends. When he visited
us while Çréla Guru Mahäräja, Çréla Bhakti Prajïäna
Keçava Goswämé Mahäräja, was residing here, they
would associate together privately and intimately.
We noticed them deeply absorbed in discussing hari-
kathä. When the maöha was small they sometimes
stayed together in the same room. He was a very
intimate friend of our gurudeva and we all gave him
respect.
“Because Abhaya Bäbü was a senior devotee and a
godbrother of our gurudeva, he would give
Caitanya-caritämåta and Çrémad-Bhägavatam classes.
During that time his reputation became well-
known. He was considered an erudite, advanced
Vaiñëava, humble, çästric, and carefully absorbed in
Kåñëa consciousness. “At that time, he was also a
businessman selling chemicals and pharmaceutical
products in Calcutta. But I noted how supporting
his family seemed to create a conflict; he was so
deeply absorbed in his Kåñëa consciousness. Even
then, his enthusiasm for serving Çréla
Bhaktisiddhänta Sarasvaté by strong writing and
preaching was stronger than anything else in his
life. Now, so much later, all of the Vaiñëavas are
seeing the fruits of his Kåñëa consciousness.”
Çréla Dämodara Mahäräja

Çréla Dämodara Mahäräja is a disciple of

Çréla Bhaktisiddhänta Sarasvaté Öhäkura.
He was residing in Jagannätha Puré at the
time of this interview and since then has
left this world.
“I met Çréla A.C. Bhaktivedänta Swami–then
known to me as Abhaya Caraëäravinda Prabhu, or
affectionately as Abhaya Bäbü–long before he went
to America. I was 16 or 17 years old when he joined
Gauòéya Maöha. His elder son was similar in age to
me, so Abhaya Bäbü was like my father, and he
treated me like his son.
“At that time he was a writer for the Gauòéya-
Patrikä. He was a good writer, and he also submitted
articles for the other Gauòéya Mission publication,
The Harmonist. Whenever he came to the maöha he
would stay for two or three days. I recall him sitting
along with some of our godbrothers, talking with
them in a very friendly way. All of the godbrothers
were like one family.
“He was very friendly to all the devotees, but was
especially close with some, such as Çrédhara
Mahäräja, Bhäraté Mahäräja, and Bhakti Pradépa
Tértha Mahäräja, who were original disciples of
Sarasvaté Öhäkura. Vinodabihäré Brahmacäréwho
later took sannyäsa from Çrédhara Mahäräja–and
Kåñëa däsa Bäbäjé Mahäräja were intimate with
Abhaya Bäbü as well. Vinoda Dädä (Vinodabihäré
Brahmacäré), who later became Keçava Mahäräja,
was manager at Caitanya Maöha. During this period,
Abhaya Bäbü would sometimes come to Mäyäpura
and talk with him. I also remember that when I was
living in Jhara-gräma, he came there to visit us with
Çrauté Mahäräja, and we had wonderful kértanas and
hari-kathä with him.
“On many occasions, I also saw Swami Mahäräja
and Bhakti Saraìga Mahäräja speaking together
about personal things, relishing exchanges and
thoughts with each other. Pishima bhaginé was
connected as family. She was our godsister in hari-
näma and later became a dékñä disciple of Bhakti
Saraìga Mahäräja. I remember her always serving
and cooking in the Gauòéya Maöha. In this way
there was a close relationship between Swami
Mahäräja and Goswämé Mahäräja (Çréla Bhakti
Saraìga Mahäräja).
“Swami Mahäräja used to try to take me with him to
America. He treated me like a home-man from his
own family. He wrote me several letters from
America, which I saved. There were about 40 letters
and now Nitai Chand has them. I wished to publish
them in a book, and he promised to print them and
then return them to me. In these English letters,
Swami Mahäräja told me about ISKCON in
America, and he wrote that I should try to help him
in his preaching program, to help him manage and
preach to the public. He asked me, ‘You come to
America.’ I replied, ‘Our gurudeva loved Çréla
Bhakti Rakñaka Çrédhara Mahäräja to speak in
English, but he didn’t go, so how can I go? He gave a
direct order to Çréla Tértha Mahäräja, Çréla Vana
Mahäräja, Goswämé Mahäräja and to you, but not to
me.’ I was only twenty-two years old when our guru
mahäräja expired. The special order to travel to the
foreign countries was not offered to me–that order
was not upon me.
“When Swami Mahäräja was staying by the gate in
his cottage in Mäyäpura, I used to come and visit
him there. He was senior to me by both age and
spiritual advancement (paramärthika-vicära). We
only discussed spiritual topics and preaching; we
never talked about material matters (viñaya
älocana). I was like his çiñya (disciple), so it was not
appropriate for me to ask him about any other
matters. One day, however, I asked, ‘Amongst your
disciples, who is the best?’ He said that they were all
beginners, and then he laughed.
“Another time I asked Swami Mahäräja, ‘How does
the life of the foreign people compare to our life in
India?’ He answered, ‘Oh, there are some
differences. They must come from Christianity to
Vaiñëavism, to knowledge of Çré Caitanyadeva. It is
very difficult to attract them. What is the difference
between Caitanya and Jesus Christ? Caitanya
Mahäprabhu is God Himself, and Jesus is God’s son.
Jesus came to Puré and he talked to the brähmaëas
here.’ In this way he explained some idea of his
introduction for the Westerners.
“Still another time I commented, ‘You have many
disciples coming from all over the world. They differ
from the Indians.’ He answered me, ‘The foreigners
are also near to me. They are making a great effort
to join our religion. The newcomers are thankful to
me.’ Swami Mahäräja told me that it was difficult
for the foreigners to live a spiritually free life
because there was so much mäyä there. We
discussed this also with Çréla Çrédhara Mahäräja.
“Some Germans came to Sarasvaté Öhäkura and he
gave them hari-näma, but he did not give dékñä to
anyone from Germany and England. Consequently,
some godbrothers were against Swami Mahäräja
giving dékñä to them. But our guru mahäräja
established païcarätrika-dékñä for service to Hari
and Guru. What Swami Mahäräja has done is good
for our line. He was able to do this for the
preaching. He is special: ‘krsna-çakti vinä nähi tära
pravartana–One cannot preach the message of
Mahäprabhu unless he is especially empowered.’
Çréla Sarasvaté Öhäkura especially empowered
Swami Mahäräja so that he could perform this
spreading of the chanting of hari-näma.
“Swami Mahäräja was very affectionate to me, and I
had special affection for him. He was full of
kindness towards me. He praised me for helping him
in serving Mäyäpura Candrodaya Mandira, and I
defended his preaching style to others. I tried to
help him to purchase land in Mäyäpura, but we were
obstructed. Still I didn’t care; I wanted to help him.
I arranged some land for him to purchase in
Éçodyana, by the boundary of ISKCON. I got thirty
béghäs (ten acres) of land. Negotiations were not
directly with Swami Mahäräja; Nitai Chand made
the arrangements and took the land. Later they
built Swami Mahäräja’s samädhi on this land in
Mäyäpura.
“A.C. Bhaktivedänta Swami Mahäräja followed
Çréla Sarasvaté Öhäkura, and Sarasvaté Öhäkura’s
line is the brähmaëa line. He made brähmaëas.
Swami Mahäräja took birth in the lineage of
Uddhäraëa Datta Öhäkura; he told me this about
his family. In kåñëa-lélä, Uddhäraëa Datta was a
friend of Kåñëa (sakhä). It seemed that his nature
was of Uddhäraëa Öhäkura’s line. He came into
gopé-bhäva from the friendship line. That is
Sarasvaté Öhäkura’s line, the rüpänuga line of the
rasika-brähmaëa.”
Çréman Kåñëa däsa Prabhu

Çréman Kåñëa däsa Prabhu, a disciple of

Çréla Bhakti-siddhänta Sarasvaté
Öhäkura, resides at the hospital at
Svarüpa-gaïj in Godrumadvépa.
“It is my good fortune to remember Çréla
Bhaktivedänta Swami, and I pray for the devotees’
blessings that I can speak something about him.
When I came to our gurudeva’s maöha I was only
twenty years old, much younger than Çréla Swami
Mahäräja. His complexion was fair, his manner
deep, and his appearance was very beautiful.
“I recall telling him, ‘You have such a vast
knowledge of English, so please preach our guru
mahäräja, Çréla Bhaktisiddhänta Sarasvaté
Öhäkura’s, teachings to the foreigners.’ Then he
answered, ‘Yes, you are only a boy, but I will try to
follow your advice. If no one goes out to preach in
the whole world, then nobody will learn about their
duty to serve God. No one will learn about that
most important purpose. I will do this later on.’ That
was 66 years ago.
“I did not meet him again until he returned from
the foreign countries. There was a big paëòäla
program–a Hare Kåñëa festival–in 1971. He invited
some of his friends, relatives, and especially the
different Gauòéya Maöhas. I also received an
invitation. It was a fancy invitation and I was very
honored. Because I had received an invitation, I
thought it would be a small festival. But when I
arrived, there were läkhas and läkhas of people
[hundreds of thousands]. It was a huge paëòäla
program and I was completely awestruck. Many of
our godbrothers were there. I arrived late and was
far in the back, so I couldn’t really hear the
pravacana (lecture), but when I saw that all those
people had come to see Çréla Swami Mahäräja, I was
so proud of him.
“When the program was over and Swami Mahäräja
was leaving, I wanted to offer my respects to him.
But there were so many people crowding the way as
he walked out, I couldn’t stand in his path to catch
his eye. He was coming my way, but there were two
or three people in front of me. I was holding my
invitation with two hands, trying to show it to him.
Then, amazingly, he noticed me. He stopped and
came towards me. The crowd parted and we were
together. He smiled at me. I said, “I am so happy to
have met you now. I want to honor you because you
are giving glory to our gurudeva.” Even though it
had been so, so long since our days in Calcutta, he
remembered me and spoke to me affectionately. He
embraced me and thanked me for coming to his
paëòäla program. He made it seem as if it was I who
had honored him by attending. He was so humble.”
Çréla Bhakti Vaibhäva Puré Mahäräja

Çréla Bhakti Vaibhäva Puré Mahäräja

was born in 1912. He received hari-näma
initiation from Çréla Bhaktisiddhänta
Sarasvaté Öhäkura Prabhupäda and dékñä
from Çréla Bhakti Sarvasva Giri
Mahäräja. He is Äcärya for the Çré Kåñëa
Caitanya Mission Gauòéya Maöha.
“I first met Çréla Swami Mahäräja in Calcutta. He
was living in his family home at Sita-Kanta
Banarjee Lane. This was in the early 1940’s, around
1943, when he was maintaining his medicine shop
distributing formulas he had discovered. I was
sometimes going there to that address with Çrédhara
Mahäräja and Keçava Mahäräja and our Äçräma
Mahäräja. We went there collecting for Navadvépa
and for other business. That is when I was
introduced to him.
“Even in those early days he told me about his
future program for visiting America. He showed us
the books he wrote on the Bhägavata and his
magazine, Back to Godhead. We talked about many
topics and associated together in those years until
1946 or so.
“He often asked me if I would go with him to
America. He wanted me to leave the institution and
become the sub-editor of his paper. I told him that
because I was a part of the institution and also so
young, I did not want to go to the foreign countries.
In 1948 I was sent by Çréla Tértha Mahäräja (Kuïja
Bäbü) to the Rämänanda Gauòéya Maöha on the
Godavaré River to be the temple president there.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda had installed the footprints of
Mahäprabhu there in 1932. Some years after this
Çréla Swami Mahäräja took the sannyäsa order from
Keçava Mahäräja in Mathurä. He left India from the
Dämodara Temple in 1965 and I did not meet with
him again until he returned from the Western
countries.
In 1971 he came to our Rajamundry Temple. I had
wanted him to come to open the temple, so I had
written to him, asking him to come. He wrote me
back a letter that I still have here, agreeing to come.
He also wrote that of almost all of his godbrothers, I
was appreciating his preaching. Then he came to
our celebration with some students, some sannyäsés
and brahmacärés. He stayed for one week. They also
came to Vishakapatnam and he inaugurated our
temple. For twenty days he stayed here with many
of his senior students, but I don’t remember all their
names.
“After this, Çréla Swami Mahäräja asked us to come
back to Mäyäpura with him to attend the
foundation-laying ceremony, which I helped to
perform. He was inviting all of his godbrothers in
Mäyäpura and I helped him at that time. Many
came and saw the festival and attended the big feast.
He received them. But then, some of them
complained because he had accepted Prabhupäda’s
title. He told them how somehow he had allowed
the students to call him that name, but it was an old
issue and what to do now? We discussed this
afterwards, and I told some of the godbrothers they
should accept his name in light of all the service he
has done in the world. Others in our lineage had
taken that name, so what is the difference? When
they all departed, prasäda was distributed along with
one book, cloth and five rupees. Kåñëa däsa Bäbäjé
was also present. I stayed there for seven days.
“Swami Mahäräja requested our Änanda Prabhu to
help in Mäyäpura with the cooking. Änanda Prabhu
spent two years there with Mahäräja as I had asked
him. He was very strict, but could not deal
successfully with the Western disciples and he left.
“Çréla Swami Mahäräja once asked me to speak to
Viçvanätha däsa, our old friend, who was at our
village for seven days. He was Chief Minister from
the brähmaëa community. Swami Mahäräja wanted
his disciples to be allowed to enter the Jagannätha
Temple in Puré. He gave me one Kåñëa book, which
I gave to Viçvanätha. I asked him to please see if
some change could be adopted there. However he
was not a strong Chief Minister. He said he would
try, but it was not done and he died. I saw Swami
Mahäräja another time when we all came to
Calcutta for some big meetings.
“In 1977 we traveled with many pilgrims to Mädhava
Mahäräja’s temple in Badrinäräyaëa. Çréla Swami
Mahäräja was staying for some time near Rishikesh.
I went there along with Äçräma Mahäräja and some
others. He was lying on the bed and was very glad to
see us. One disciple, Haàsadüta däsa, had written
an article condemning a doctor scientist in Laìkä
who was an atheist. Even though Çréla Swami
Mahäräja was lying down in weak health, we were
all laughing. We took prasäda and returned back.
“Once I said to him, ‘Mahäräja, you should survive
for ten more years.’ He answered, ‘How can I
survive? You see my pulse.’ I saw that his pulse was
not moving. I said, ‘Unless you stay, these Western
disciples won’t unite. They are strong-headed and
they will fight. You must put them in line with our
tradition.’ Previously I said, ‘Mahäräja, you have
established some gurus but Guru must be one.’ He
said, ‘I have not selected. Only åtviks to act in my
place now.’ I said, ‘After your demise they will be
gurus. Unless you bless a guru to sit on the
vyäsäsana, they must go down.’ He said, ‘What to
do? Everything is Kåñëa’s will.’ Then after some time
in Våndävana he passed away.
“He gave so much time and life-breath to serve his
institution. No one else has done so much to
improve our institution throughout this world. He
received Çré Guru and Gauräìga’s blessings. Once
he said, ‘It is all my Prabhupäda’s blessings. I have
done my duty. Now the rest of it depends upon the
Lord.’ He labored hard. No other could do as he did
in the foreign countries. He taught everything: how
to cook, how to clean, how to prepare everything,
how to decorate, and how to print the books and
include photos, book distribution. So much
importance he placed on books, as our Prabhupäda
said. Big volumes with cover page he has invented.
He possessed all devotional qualities. By his
preaching in less than ten years–there is no other
example of anyone doing like this–by introducing
hari-näma in every town and village, he has indeed
fulfilled the prediction of Çré Caitanya
Mahäprabhu.”
Çréman Devi Prasad Maskara

Çréman Devi Prasad Maskara, who has

passed away since the time of this
interview, was a businessman who lived in
Calcutta.
Devé Prasad Prabhu spoke with tears welling in his
eyes.
“I am 92 years old now, and I am suffering from
some illness, so I am sorry that I cannot greet you
properly.
“I remember my relationship with Bhaktivedänta
Swami Mahäräja. I have never been able to forget
him, although I knew him so many years ago, since
1927 in Calcutta. I was 15 or 16 years old when I first
met him.
He was in his thirties at that time, a young
household man. Abhaya Caraëa Prabhu, as I called
him, used to come to the Victoria Memorial every
day for his morning walk. He was not famous at that
time. He spoke with me every day when we walked
together, and he would discuss spiritual topics with
me. He was very friendly and very kind towards me.
It was simply wonderful to see how he was doing
bhakti with complete devotion and attentiveness to
God. He used to tell me about the symptoms of
bhakti, speaking from scriptures such as Bhagavad-
gétä. This was his main topic in discussions with me.
He talked to me about saìkhya and jïäna-yoga,
wisdom from the Bhagavad-gétä. Maybe those were
the chapters of his book that he was translating at
that time. The other thing he discussed was karma-
yoga. He talked about the two subjects very
extensively with me during our walks and told me so
many things about Kåñëa and bhakti. He was a
bhakta and he was very inspiring and affectionate.
“He was a gåhastha at that time, a businessman in
Calcutta, but I recall how he wore sandals (cappals)
and had a cädara over his shoulders, like a sannyäsé.
Very often he told me how he had met his gurudeva
and how his life would be transformed now. His
guru had told him that he spoke English well, so he
should go to the foreign countries and he should
preach about Lord Kåñëa there. He told me he had
made a solemn vow to do this. He did not have
enough money to go to America, and many times he
consulted with me, asking, ‘How will I go?’ Many
years later I heard that the owner of a steamer
company gave him free passage to America.
“He once told me the qualification of God. He said,
‘He is the Supreme Absolute Being. Although He is
a person, He is full of luster like the sun–far from
the darkness of ignorance. By knowing Him alone
one can leave behind death. There is no other path
of attainment to salvation.’ His words went deep
into my heart. Over seventy years later, I still
remember his words. Now that I am closely
approaching the time of my own death, his presence
and preaching come to me and I do not feel any
pain or fear. This is the potency of such an exalted
person.”
Çrépäda Mädhava däsa Bäbäjé Mahäräja

Çrépäda Mädhava däsa Bäbäjé Mahäräja,

who has since passed away, was known to
be 120 years old at the time of this
interview in 1996. He lived on
Dvädaçäditya Öélä (the hill on which the
temple is built), in the old Madana
Mohana Mandira, and in spite of his
advanced age, was still able to keep up a
schedule of regular activities.
“I met your Çrélä Prabhupäda a long, long time ago,
perhaps it was in the 1930’s. He and his younger
brother stayed a week or two in a room here at the
Madana Mohana Mandira. He told me it was his
first visit to Våndävana and he didn’t know anyone
here. This was before his initiation in the Gauòéya
Maöha. Of course I saw him later when he lived
here, and that is how I know him, but I am speaking
of that first time we met. Sometimes I brought him
prasäda, but I didn’t really speak much with him. I
only observed him. I will tell you what I observed
because it was so remarkable.
“From the time he arrived until he left, he did not
leave this hill. He did not go on parikramä; he did
not go to temples for darçana; he did not go to the
shops. He simply stayed here on this hill and
chanted on his japa mälä. He did not look at
anyone; he was totally absorbed in his chanting. I
was impressed by his seriousness and sincerity. Most
of the time he would sit and chant, but often he
would stand on the edge of our hill, looking out over
the River Yamunä, the fields, and the parikramä
marg down to Käléya Ghäöa. He was absorbed in
thinking of Kåñëa.”
Allahabad Years From the 1930’s

Dr. O.B.L. Kapoor

Dr. O.B.L. Kapoor, who since the time of

this interview has passed away, was a
disciple of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura. He was initiated in
1932.
“I met Abhay Caraëäravinda Prabhu (Çrélä
Prabhupäda) for the first time in 1932 while we were
both in Allahabad. We used to go to the Rüpa
Gauòéya Maöha, which was in the South Pulaka
area, to attend bhajana and kértana. When I saw him
there for the first time, he was playing mådaìga in
the kértana. One day we were introduced to each
other. We became good friends and would often
meet at the maöha, in fact almost everyday. Besides
meeting there, sometimes he came to my place
where we would discuss hari-kathä and its
application. I valued him very much in my life.
“At that time I didn’t have a guru yet. I had just
passed out of the university, earning my MA. I was
much younger than he, and that’s why I would call
him Abhaya Dä (respectable elder brother). He
helped and encouraged me in Kåñëa Consciousness.
Atulänanda Brahmacäré was also there during this
time and he was also a close associate of Abhaya
Dä’s, being the manager of the maöha. I remember
that although Abhaya Dä was a householder and
had responsibilities of job and family, still he
performed so much service for the temple, giving
classes, kértanas, and preaching programs.
“We were both initiated by Çréla Bhaktisiddhänta
Öhäkura. Abhaya Caraëäravinda Prabhu took dékñä
at Çré Rüpa Gauòéya Maöha in 1933, after waiting
over ten years to do so. We would often talk about
our gurudeva, as disciples do. He was extremely
dedicated to him. He told me many times that
Gurudeva had ordered him to preach in the West.
He would often mention this with grave seriousness.
At that time in Allahabad he appeared to be a
humble, ordinary devotee. He treated me just like a
good friend.
“He was a chemist. He used to sell medicines and
sometimes he would manufacture various original
formulas. When he developed some tonic he would
offer it to me to sample. Once he had a tonic for
brain concentration, which he suggested I use
during my examinations in school. I did so, and it
was quite successful. I said, ‘Abhaya Dä, I am happy
you gave me this tonic. But why don’t you give me
the tonic that you use yourself?’ ‘Which tonic is
that?’ he asked. I replied, ‘The tonic that helps you
to be such an advanced Vaiñëava, to give such
wonderful hari-kathä and saìkértana, the tonic of
kåñëa-prema which you use secretly.’ In a humble
way he smiled and said, ‘Oh, I am working on that,
but I have not yet been able to procure it.’ He was
indeed a very deep and sweet Vaiñëava, even then.
“But later he said one thing which was an indication
of his future plans for service to our gurudeva. He
said, ‘About that tonic we used to discuss. I have not
yet been able to manufacture that tonic, but I do
know the formula.’ I said, ‘Please let me know the
formula if it’s not a secret.’ At that time he said,
‘This is the formula: tånäd api sunécena taror api
sahiñnunä. amäninä mänadena kértanéyaù sadä hariù.
It’s not a secret. Someday soon I will preach it all
over the world.’ That was over 60 years ago, but it
indicated how he always had a definite plan. That
foresight proved to be very accurate.
“Once I went with Çrélä Prabhupäda
Bhaktisiddhänta to have the darçana of the
Öhäkuras of the Gokulänanda Temple. The samädhi
of Lokanätha Goswämé is there. Abhaya Bäbu was
there and I recall how he bent down and gurudeva
also bent down, paying daëòavats. I could see tears
in the eyes of Guru Mahäräja and also in Abhaya
Däs eyes, because when he got up he was wiping
away many tears with his hand. So something
touched him there at the samädhi of Lokanätha
Goswämé in the close company of our gurudeva.
“I left Allahabad and we were long separated. Much
later he took sannyäsa and went on with his
preaching. We had not met for a long time, and
then thirty years later we met again when I saw him
in the Rädhä Dämodara Temple after he had
become famous. Immediately he greeted me
affectionately, without pretense. Though he was
surrounded by his Western students, he introduced
me with honor and brought me into his room to
speak confidentially about all we had missed in
those years apart.
“He did not usually accept private invitations for
lunch and so on. But once, I invited him and he
readily accepted. He came to my home and took
prasäda. He came with one of his disciples, his
secretary. He liked the menu very much and said to
my wife, ‘You are a very good cook.’ Then they
began to discuss very knowledgably about how
everything was cooked. He was so kind and
affectionate in his dealings with us.
“I saw Çréla Swami Mahäräja with some of our
godbrothers occasionally–Çréla Çrédhara Mahäräja,
twice at least. Swami Mahäräja was close to Bhakti
Saraìga Goswämé Mahäräja and Keçava Mahäräja,
Kåñëa däsa Bäbäji Mahäräja, Näräyaëa Mahäräja
and others. I saw that generally his godbrothers were
happy about Swami Mahäräja’s preaching around
the world. Especially today they extend gratitude for
the work that he has done. That is the supreme
benefit.
“Swami Mahäräja asked me to go with him to
preach in the West and also in India, but I was not
meant for that life. Our gurudeva asked me to serve
the devotees by writing books. Çréla Gurudeva
stressed this to be of more importance for me–these
books are the moving drums, (båhad-mådaìga). I
dedicated my life to this service and did whatever I
could. Swami Mahäräja requested, ‘I would be very
happy if you joined us,’ and later on he also tried to
persuade me to accept the headmastership of his
boys’ school in Våndävana. But I said that I was
sorry; I was too busy with other service and didn’t
have time to do that. I was really busy writing books,
and that was what our Prabhupäda had asked me to
do. So I had to write back to him and refuse.
“He liked my writing very much and insisted that I
should write articles for the Back to Godhead
magazine. I have one of his letters now with me
wherein he said that this is first-class writing. He
often wrote to me.
“I noticed that he was critical of those people who
prema-turely stress añöa-yama-lélä, twenty-four hours
remembering lélä. I recollect this. My Prabhupäda
also never encouraged this for beginners. He spoke
against it, saying, ‘Bhajana, kértana. Kértana, näma
yajïa shall itself bring lélä to you. Do not try to
imagine supernatural things. You go on doing japa,
and japa will reveal everything.’ Generally a devotee
doesn’t want to talk about experiencing these inner
things with other people unless one is very close and
in the same line. As far as I can recall, he didn’t
reveal or say anything specific about his inner
experiences to me. But I felt sure he was receiving
great mercy and connection. He used to do a lot of
japa; that I saw. I feel certain he completed one
läkha (sixty-four rounds) daily; always, for all the
years I knew him. Chanting with or without beads,
he would constantly be chanting.
“A few days before his disappearance he was lying
on his bed in Våndävana and I was sitting close to
him. He was very beautiful then, very full of
devotional sentiments. I know how Çréla Swami
Mahäräja had great humility because he softly said
to me in a choked voice with tears in his eyes, ‘ämär
prärthanä korben. [Please pray for me.] Please excuse
me of my faults.’ I don’t know what he was hinting
at because I personally never saw any faults in him.”
Çrépäda Äcärya Mahäräja

Çrépäda Äcärya Mahäräja is a disciple of

Çréla Bhakti Prajïäna Keçava Mahäräja
and has taken sannyäsa from Çréla B.V.
Vämana Mahäräja. He resides at the
Devänanda Gauòéya Maöha in
Navadvépa.
“I came to Allahabad to visit Swami Mahäräja when
he lived there. I was in the room with him when
Çréla Bhakti Prajïäna Keçava Mahäräja encouraged
him, ‘You are more than a representative of material
medicine; truly you are a paramärthika doctor
(transcendental doctor). You can heal people by
giving them pure Kåñëa consciousness. This is the
best use of your medicine. Really you are a universal
physician for the whole world, so you must take this
cure out of India to the West.’
Mahäräja told him that he was a very qualified and
lettered person, and thus he must take sannyäsa and
preach the message of Çré Caitanya Mahäprabhu in
the West. Later Swami Mahäräja said how his
gurudeva, Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda , inspired him to take sannyäsa from
our gurudeva and to sing Caitanya Mahäprabhu’s
name throughout the whole world. Çréla Keçava
Mahäräja had inspired him by giving him sannyäsa.
By taking sannyäsa he was fully in the right
situation to risk leaving everything and going to the
foreign countries. “When Çréla Swami Mahäräja
came to the maöha in the early days, he was a
gåhastha and was very affectionate to the junior
boys, Gurudeva’s young disciples. He would carry
mahä-prasädam with him and give out sweets to all
those brahmacärés. He would encourage them to
chant by telling them, ‘If you chant this much or if
you chant very sincerely, then I will give you a
sweet.’ He would constantly remind us to chant
Hare Kåñëa. I recall him touching the feet of the
brahmacärés. He was always very humble to those
who were elder, and he always paid obeisances to
those who were renunciates, especially the
sannyäsis.
“I saw him spending confidential time discussing
hari-kathä with Çréla Bhakti Prajïäna Keçava
Mahäräja, reading and associating with him
intimately. His godbrother, Kåñëa däsa Bäbäjé
Mahäräja, was also close with him. I remember him
saying, ‘Kåñëa däsa Bäbäjé Mahäräja, you must go to
the foreign countries with me.’ He very much
wanted to take him. But Bäbäjé Mahäräja would say,
‘Oh, no, I can’t leave Våndävana or Navadvépa-
dhäma. My English is not good and I don’t have that
nature to go.’
“I am familiar with some history of Swami Mahäräja
when he left his home in Calcutta. He first stayed at
the äçrama of one of his godbrothers, Atidhanya
prabhu’s father, who was a disciple of Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda and a
godbrother of Swami Mahäräja. He is no longer
alive now.
“Swami Mahäräja wrote three or four letters to me a
long time ago, but unfortunately I did not keep
them. I was a brahmacäré then, and I remember he
addressed me as ‘My dear brahmacäré, my dear
brother.’ He told me how he wanted to make a
township, a Vedic city, in Çré Mäyäpura. Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda also made
the Viñëupriyä colony like a city. As far as possible
he envisioned a Vedic city not only like Viñëupriyä,
but throughout the whole world. He wrote all this in
his letters.
“When he first came back from America in 1967 he
had only one final meeting with Çréla Keçava
Mahäräja, in Calcutta. They spoke together
intimately and extensively, and that was their final
saìga together. Perhaps Çréla Vämana Mahäräja was
at that meeting, but I was not there.
“When Swami Mahäräja came to Navadvépa to visit
us again in 1970, he said, ‘My disciples are having
some difficulties here because they do not know the
Indian culture. It is your duty to also help them.’ I
saw him ask people at the Devänanda Gauòéya
Maöha, ‘Could you come and assist me with my
disciples? They need to be cared for, so would you
help to train them up, give them good guidance and
protect them?’ He also asked me, since I spoke some
little English, and I tried to do so, since he had
requested me. He wanted us to inspire the foreign
devotees to progress and mature. He said that it was
difficult for the Westerners because they didn’t
know varëäçrama, but they would make their lives
successful if they tried.
“In 1967, he brought a tape recorder with him and a
tape of many Western devotees singing Hare Kåñëa
kértana to show us how this was actually happening.
Everyone listened in amazement, and then he gave a
lecture in the temple. He said that he had toured
throughout the world, and he explained how Çré
Caitanya Mahäprabhu wanted the glories of His
name chanted in every town and village. He said
that this was Mahäprabhu’s desire and he must
follow His words. I recall how Swami Mahäräja
expressing his deep realization.
“In the mornings and in the evenings he led kértana
and singing of Gurvañöakam in front of Çréla
Bhaktisiddhänta Sarasvaté’s altar with extraordinary
feeling. On several occasions I saw him weeping
when he was singing Gurvañöakam. He was also
overcome with emotion, and shedding tears while
he was singing, Jaya Rädhä Mädhava Kuïjabihäré.
He would say ‘He Rädhe! He Kåñëa! He Mädhava!’
with great feeling. When he stayed with us, he used
to chant all night long, until eleven or twelve
o’clock or later. We saw that he only slept a very
short time–three or four hours–and that he was
writing and taking hari-näma the rest of the time.
“His visit inspired me. I was in my 30’s then and
now I am 69. He told me, “You must take sannyäsa.
Why are you not taking? Nobody knows who you
are now, but when you take sannyäsa, you can go
everywhere in India and throughout the whole
world. I will also go.’ He strongly encouraged me to
accept the sannyäsa order, saying, ‘I don’t know how
I would have preached around the world if Çréla
Keçava Mahäräja had not encouraged me to take
sannyäsa.’ He told me about Çréla Näräyaëa
Mahäräja, Çréla Trivikrama Mahäräja, and Çréla
Vämana Mahäräja, and he said that I was an
educated boy, a very young person, and that I should
also take sannyäsa like my godbrothers. As far as
possible, I should take sannyäsa and preach
Mahäprabhu’s teachings throughout the world, as
well as write and publish many books.
“I told him then that it was impossible for us to
publish many books because we were short of
money, but he answered, ‘Oh, it doesn’t matter. You
don’t need to follow the money; it will follow you.
Follow Kåñëa, not the money. Then all the money
that is necessary will surely come to you.’
“On one occasion Swami Mahäräja wanted a
current list of all the disciples of Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda along with
their addresses, so I gathered that information and
sent it to him. At that time there were about forty-
two godbrothers and associates, and he wanted to
contact all of them. He requested his godbrothers
and their disciples for cooperation. He wanted this
in his heart. He told me, ‘Anybody who is doing
bhajana should always cooperate; there should be no
envy.’
“We wanted to assist, but there were not so many
persons living in the Devänanda Gauòéya Maöha
then–perhaps six or seven permanent devotees. We
were very busy because we had just put together a
publishing house and Çréla Näräyaëa Mahäräja was
sick in the hospital with heart trouble.
“Swami Mahäräja met with some of his godbrothers
in Mäyäpura at that time. He always requested Çréla
Çrédhara Mahäräja to give lectures and offered
honor to him. Çrédhara Mahäräja also offered
service to him, especially when Swami Mahäräja
had sent some disciples to his maöha for a few
months. Çänta Mahäräja visited, and so did Äçrama
Mahäräja and Janärdana Mahäräja. When he
invited everyone to the opening of the Candrodaya
Mandira, he gave one of his English translations of
Çré Caitanya-caritämåta to Çréla Vämana Mahäräja,
who was the only senior member from the
Devänanda Maöha at that function.
“I also came to help when some miscreants entered
his temple in Mäyäpura. Many devotees came from
the various Gauòéya Maöhas and held a procession.
Swami Mahäräja was not present then, only his
disciples. We informed Mr. Mukharjee at the police
station of the situation. We had four of ISKCON’s
members stay here to be safe. Our mood was that we
must protect them because they were foreigners.
Then a case was started, alleging that one of the
ISKCON members was a murderer. It was our duty
to defend them, otherwise ISKCON would have
been attacked again by the miscreants. I spoke to
the police and explained how it was self-defense. In
the end everything was resolved and Çréla Swami
Mahäräja was satisfied with us all.”
Çré Gaura Krishna Goswämé

Gaura Krishna Goswämé is a sevaka at

the Rädhä Ramaëa Mandira. He was
formerly an Äyurvedic doctor. Çréman
Goswäméjé was 88 years old when this
interview took place in 1999, in
Våndävana.
“I knew Çréla Bhaktivedänta Swami Prabhupäda
very well. I knew him when his name was Abhaya
Bäbu, when he was selling medicine in Allahabad.
We first met in 1936-37. I stayed there to take my
examination in Sanskrit. My uncle and friend,
Hemanta Goswämé went there with me and
introduced me to Çrélä Prabhupäda. My uncle told
me how Abhaya Caraëäravinda Prabhu was a
disciple of Çréla Bhaktisiddhänta Sarasvaté Öhäkura,
a preacher and a very nice bhakta of Caitanya
Mahäprabhu.
“I had already met Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda in Våndävana when he came to our
house to meet with my grandfather. When I met
him there was a seminar at the Läla Bäbu Mandira.
My great-grandfather, Madhusüdana Goswämé, was
the president of that mandira. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura gave a speech. My great-
grandfather, my grandfather and my father
accompanied him there. At that time, I was only a
boy of about twelve years old. I remember that he
presented much of the speech in Sanskrit. Though I
was only a child at that time, I thought that I also
would learn to speak in Sanskrit.
“One time I went as a guest to Abhaya Bäbu’s family
house in Allahabad. During this period he was
running his Prayag Pharmacy. He was like a proper
Bengali gentleman and wore a dhoté, kurtä and
jacket. I recall that we went to the cinema hall
together to see the movie picture of Caitanya
Mahäprabhu.
“Later Prabhupäda and I again met in Våndävana at
the Vaàçé Gopäla Temple. He would come every
day to Gopäla Bhaööa Goswämés ñamädhi between
about 11 and 12 in the midday. He was very close to
my father, Damodar Goswämé, and met with him
almost every day. Prabhupäda would bring the
Sanskrit çlokas of his Çrémad-Bhägavatam
translation and they would translate the çlokas
together. They used only one pencil and some rough
paper while all the time they were discussing,
Prabhupäda was writing everything down.
Sometimes I would also help translate the Sanskrit
çlokas with Prabhupäda and give my suggestions
how best to do that for his books.
“On several occasions he would take a little
prasädam from us in our old house near Gopäla
Bhaööa Goswämés samädhi. I did not take prasädam
with them, but I would serve it to Prabhupäda.
“It seemed he was always chanting hari-näma on his
beads. At that time he was a very simple man. His
only possessions that I saw were his japa beads and
rough paper. He would only take prasädam and
water if someone would offer it to him. In many
ways he was like a vairägé; he was so austere in his
personal habits, constantly chanting hari-näma and
seriously studying scriptures. At that time
Prabhupäda was not yet famous. We did not know
that Prabhupäda would be so famous later on.
“Vishvambhar Goswämé was very close with him
and Prabhupäda was his well-wisher. One time,
when Vishvambhar Goswämé was the mayor of
Våndävana they went to Rädhä Kuëòa together.
They went for darçana and did bhajana and
chanting there. Prabhupäda was preaching the
message of Mahäprabhu and asked Vishvambhar
Goswämé to help him with this preaching. I
remember hearing Prabhupäda say that without his
(Vishvambhar’s) blessings we cannot move an inch.
“When they constructed the ISKCON temple in
Ramaëa Reté, he came and asked Vishvambhar
Goswämé to visit there and meet with him. When
he would go to visit, Prabhupäda would offer him
prasädam first and then they would have
discussions. They had only friendly talks.
Prabhupäda would ask him, ‘What are you now
doing; why don’t you come here more often?’
Prabhupäda would give some fruit and a donation to
him.
“At that time I was a kaviräja and also worked in a
government office, so I was busy in my occupation. I
met with Prabhupäda many times after he came
back from America. When Prabhupäda returned to
Çré Våndävana he was very affectionate. Because
Våndävana is the playground of Kåñëa he was also
very affectionate to Våndävana itself. He would
always touch the dust of Våndävana with his head
every day. He did not go to every temple but he
would come from time to time to the Rädhä Ramaëa
Temple. I don’t think he had time anymore to visit
every temple every day.
“Prabhupäda had a lot of respect for the Deity of
Rädhä Ramaëa and for the high standard of worship
in the temple. He would perform parikramä and
sometimes attend the äraté and take caraëämrta.
Always I observed Prabupada to be a very humble
person. He offered a namaskära type of respect to
the Rädhä Ramaëa Goswämés because they were
sevaites there. Even though Prabhupäda was a
sannyäsé, he would give so much respect and
praëämas to them because they were the followers
of Mahäprabhu, not the followers of advaitaväda.
“On the whole earth, everywhere, there is preaching
of Mahäprabhu. So this is very wonderful. I never
realized in those days that Prabhupäda was so high,
but now I know. We never could imagine that this
person would be able to go preaching and give Kåñëa
all over the whole world. This is magic.”
Çrépäda Bhakti Vaibhäva Sägara
Mahäräja

Çrépäda Bhakti Vaibhäva Sägara

Mahäräja is a disciple of Çréla Bhakti
Viläsa Tértha Mahäräja. He resides at the
Çré Rudradvépa Caitanya Maöha.
“Çréla Swami Mahäräja stayed in Allahabad for
several years and attended the Çré Rüpa Gauòéya
Maöha. It was there that he had received both hari-
näma and dékñä initiations from Çréla
Bhaktisiddhänta Sarasvaté Goswämé Prabhupäda.
One godbrother, named Rädhä Govinda däsa, also
lived there for some time. They were bosom friends,
nearest and dearest to each other. Rädhä Govinda
däsa had stayed with Swami Mahäräja several times,
and they were such intimate friends. In Allahabad I
saw them meeting together several times, and their
behavior and mentality was so affectionate, as
dearest comrades. They were laughing, talking and
joking as well: ‘You please take this, you please take
that,’ in a great loving mood. I often heard them
speaking together, discussing many things and
sharing harikathä. On one occasion, when Çréla
Swami Mahäräja was going to America, this
godbrother gave him a donation of 6,000 rupees for
his traveling. Later he became our Govinda
Mahäräja and was a sannyäsé of our temple and a
teacher at the high school of the Bhaktivinoda
Institute in Mäyäpura.
“I joined the mission in January of 1976, and my
guru mahäräja passed away six months later. I was
his last initiated disciple. Once, when Çréla Swami
Mahäräja returned from America, I met him with
my guru mahäräja. Swami Mahäräja asked him,
‘How can I establish one temple here or there in this
area?’ At first he wanted to work with our Çré
Caitanya Maöha but our guru mahäräja said, ‘You
please build another separate temple. This will be
better for you.’ Then Swami Mahäräja established
the Caitanya Candrodaya Mandira.
“Once, just after my initiation, I went to the
Caitanya Candrodaya Mandira with Govinda
Mahäräja. He spoke with Swami Mahäräja for a
while, and then Swami Mahäräja turned to me and
asked, ‘What is your name? What is your gurudeva’s
name?’ I said, ‘I am a disciple of Çréla Bhakti Viläsa
Tértha Mahäräja.’ He exclaimed, ‘Oh, Kuïja Dä.
Very good!’ He was quite happy. Then he blessed me
in a wonderful way, saying, ‘I want you to have a
bright future and spiritual betterment.’ When I
received his words, I could directly feel his mercy
coming to me.”
Gåhastha Years in Navadvépa &
Calcutta From the 1940’s

Çréla Bhaktivedänta Näräyaëa Mahäräja

Çréla Bhaktivedänta Näräyaëa Mahäräja

received initiation from Çréla Bhakti
Prajïäna Keçava Goswämé Mahäräja in
1947 and the order of sannyäsa in 1952.
For many years, he resided at and
supervised the Keçavajé Gauòéya Maöha
in Mathurä. Presently he is preaching
around the world. He is one of the
äcäryas of the Gauòéya Vedänta Samiti.

Our First Meeting

“Before I met Swamijé (at that time Abhaya
Caraëäravinda Prabhu), I heard about him from my
gurudeva, who used to say that he was a very great
personality who was always a bold preacher of truth,
he was very good at giving logical arguments, and he
was not afraid of anyone. I had also heard from
other devotees that he was a close friend of Gurujé,
and was an excellent writer, and a sincere and
qualified devotee. I had not yet seen him, but seeing
with the ears is even stronger than seeing with the
eyes.
“Our first direct meeting was in 1947 in Calcutta,
while I was the personal servant of my gurudeva. I
think now how very fortunate I was to have met
him so long ago and to have served him. We had so
much affection for each other that I cannot open
my heart to explain sufficiently. He stated in one of
his letters to me that from the first time he saw me,
there was affection between us. He said that we
shared a transcendental relationship of spontaneous
love, explaining that just as from the beginning, his
Çréla Prabhupäda had such faith and love for him, so
he similarly had love and well-wishing for me from
the beginning. ii1
“He was such a powerful speaker; his lectures were
most influential. He would read translations from
Çrémad-Bhägavatam with word-for-word meanings
and then give thorough explanations. What he
spoke was very beautiful. In those days there were
many senior disciples of Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda, such as Çréla Çrédhara
Mahäräja, Çréla Tértha Mahäräja, Çréla Çrauté
Mahäräja, Çréla Nemi Mahäräja, Çréla Yäjävara
Mahäräja, Çréla Auòulomé Mahäräja and Çréla
Vaikhänasa Mahäräja. Çréla Puré Mahäräja, Çréla
Giri Mahäräja and Çréla Mädhava Mahäräja were
junior at that time. All these disciples were like
tigers and thunderbolts, being well-versed in
siddhänta. They would often come to visit my
gurudeva and I was able to serve them. But Abhaya
Caraëäravinda Prabhu, even though he was then a
gåhastha living outside any maöha, was considered by
all to be extremely qualified.
“Abhaya Caraëäravinda Prabhu was very bold and
never compromised with anyone regarding his
established siddhänta–never. He defeated and
convinced everyone by his realized preaching. In
those days I often saw him associating with all of his
godbrothers. He had many deep friendships in all
the temples where they assembled in Calcutta,
Navadvépa, Chunchurä, Allahabad, Bombay, and
Delhi. He was often meeting with many
godbrothers, travelling to different maöhas for
celebrations and discussions, and behaving with
affectionate dealings. When his godbrothers
gathered, he would show respect to them because he
was a gåhastha at that time. But even though he was
married, all the sannyäsés and senior brahmacärés
regarded him highly because he was a learned
scholar and a potent, brave preacher. He was known
by all to be abhaya, fearless.

Accepting Sannyäsa
“In 1959, Abhaya Caraëäravinda Prabhu and I
would talk together and he would say, ‘When I first
met Çréla Prabhupäda and when he gave me
initiation, he told me that I should preach in the
Western countries in the English language. He also
told me this over twenty years ago in Calcutta.’ I
encouraged him to accept sannyäsa now from our
gurudeva and then go to preach in the Western
countries. Çréla Çrédhara Mahäräja had also
recommended this. ‘We will try to help you,’ I said
to him. Prabhu explained, ‘After Çréla Prabhupäda
gave me initiation, I read a çloka in Çrémad-
Bhägavatam (10.88.8): ‘yasyäham anugåhëämi hariñye
tad-dhanaà çanaiù tato ‘dhanaà tyajanty asya
svajanä duùkha-duùkhitam–If I especially favor
someone, I gradually deprive him of his wealth.
Then the relatives and friends of such a poverty-
stricken man abandon him. In this way, he suffers
one distress after another. Kåñëa takes away
everything from one who takes His shelter and
receives His mercy, and makes him a street beggar.
Then he has to weep again and again.’ When I read
this, I feared becoming a beggar. But I never stopped
my chanting, remembering, and doing devotional
service. That is why I lost my wealth. Although I
tried to prevent it, all that I did to gain wealth
failed.’
“Abhaya Caraëäravinda Prabhu had been the
manager of Bengal Chemicals and was so expert
that he arranged another company himself, but
there were problems. He came to Allahabad and
managed a very big shop, but after some time there
was difficulty there as well. He did a little more
business, but Kåñëa would not allow it to go on.
Then he came here to Mathurä. We would sit side
by side. One time he said, ‘That which I feared has
come on my head, and now I see that I cannot do
these things successfully.’ I replied, ‘Do not try for
this any more. You are not a person to do anything
associated with worldly business. Kåñëa and your
gurudeva want you to preach in the Western
countries. You have such important work to do. You
are so qualified.’ We laughed together in a friendly
way about these things.
“When my gurudeva later arrived from Navadvépa I
told him, ‘Abhaya Caraëäravinda Prabhu is your
friend. He can obey you because you are his senior.’
Guru Mahäräja was a sannyäsé and Prabhu was in
gåhastha-veça. When I had written to Guru
Mahäräja earlier that Püjyapäda Abhaya
Caraëäravinda Prabhu was staying here with us, he
told me, ‘He is my bosom friend. You should show
him all respect and give him all the facility he
wants.’ I had known him since 1947; I realized how
highly qualified he was. Püjyapäda Çrédhara
Mahäräja, Çréla Çrauté Mahäräja, and Guru
Mahäräja would always give him high respect and
hear from him, even though he was a householder.
At this time, therefore, I requested my gurudeva to
apply some pressure so that he would take sannyäsa.
Gurujé called him and said, ‘Näräyaëa Mahäräja and
all the other boys are encouraging that you take
sannyäsa.
I also support this idea. Do not hesitate to take the
renounced order. You are so qualified. You please
take sannyäsa now. It will be very beneficial.”
“Abhaya Caraëäravinda Prabhu thus agreed to
accept sannyäsa and the ceremony was held the very
next day, which was the auspicious Viçvarüpa-
mahotsava. Prabhu asked, ‘How should I prepare?’ I
told him, ‘Don’t worry, I will arrange everything.’ I
prepared his sannyäsa-dhoté (bahir-veça), outer cloth
(uttaréya) and daëòa with my own hands. I taught
him how to wear all these things and then I
performed the fire yajïa. Akiïcana Kåñëadäsa
Bäbäjé Mahäräja came, and Çeñaçäyé Brahmacäré,
Kuïja-bihäré Brahmacäré, Pariyaöaka Mahäräja and
many other persons were there. Now most of these
devotees have departed. Sanätana Prabhu took
sannyäsa with Swamijé and he became
Bhaktivedänta Muni Mahäräja. He was over ninety
years old and had said to Swamijé, ‘If you agree to
take sannyäsa, then so shall I.’ He also is no longer
here, having joined the eternal service of Kåñëa.
“I recited the yajïa-mantras and performed the
ceremony. Akiïcana Kåñëadäsa Bäbäjé Mahäräja,
Prabhu’s intimate godbrother and friend, chanted
Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare
Hare Räma Hare Räma, Räma Räma Hare Hare. He
chanted continuously from 8:00 a.m. until 3:00 p.m.
in a most sweet and deep manner. Swamijé
requested that only kåñëa-näma be sung, the kértana
of the Hare Kåñëa mahä-mantra. My gurudeva then
gave him the sannyäsa-mantra.
“The sannyäsa name that Çréla Bhakti Prajïäna
Keçava Mahäräja gave to Abhaya Caraëäravinda
Prabhu is ‘Swami’. It is one of the bona-fide
sannyäsa names and means ‘controller’ and ‘master.’
The title ‘Bhaktivedänta’ had already been awarded
in Calcutta by some of his godbrothers, and
‘Mahäräja’ is a formal ending for those in the
renounced order. This name ‘Swami’ is just fitting
because Çréla Bhaktivedänta Swami Mahäräja
became the controller of many, many jévas’ hearts
due to his being so strong and faithful to his
gurudeva. This is why we affectionately call him
‘Swamijé.’ We do not at all mean this in a common
way; rather, it shows the greatest respect.
“After the ceremony, Gurudeva requested Çréla
Bhaktivedänta Swami Mahäräja to speak, and he
spoke in English, though almost everyone there
could not understand that language. He explained
that it was then that he remembered his gurudeva’s
specific orders to preach in the English language. He
said, ‘I feel fortunate to accept sannyäsa from my
godbrother, Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja. I have known him for a long time and he
is my close friend. He is a very bona-fide disciple of
our jagadguru Çréla Bhaktisiddhänta Sarasvaté
Öhäkura. He has kindly given me this sannyäsa.
Çrépäda Näräyaëa Mahäräja and Çréla Muni
Mahäräja have also given me inspiration to do this.
The order of sannyäsa means to preach the mission
of Çré Caitanya Mahäprabhu and the mission of Çré
Guru everywhere. My gurudeva instructed me to
preach in English in the Western countries and that
is why I am writing English articles and books. I am
praying to Kåñëa, Gurudeva and all the Vaiñëavas
that they should give me the power to preach this
mission all over the world.’ Excerpts from his speech
and a description of the ceremony were printed in a
news article in our Bhägavata-patrikä.
“It was a special privilege for us to participate in
assisting Çréla Bhaktivedänta Swami Mahäräja in
accepting sannyäsa. For the next three days after
the ceremony, Kåñëadäsa Bäbäjé Mahäräja stayed
together with Çréla Swami Mahäräja in his room.
They were especially close and confidential with
each other. After this, Swamijé went to Agra to
preach in a program he had set up there. We kept
his room open for him for the next five years. He
was always coming and going on different guru-sevä.
He wrote some of his book, Easy Journey to Other
Planets, in his room here in Mathurä. His three
volumes of Çrémad-Bhägavatam were not printed
yet; so here in the Keçavajé Gauòéya Maöha he
continued writing and editing them. The
manuscripts were then given to the press in Delhi
and gradually published. He was also writing Back to
Godhead and other publications. Perhaps before, in
Calcutta and Allahabad, he had done some
translating, but here he was easily able to
concentrate and thus he accomplished so much.

At Rädha-Dämodara Mandira
“Çréla Swami Mahäräja and I were godbrothers in
regards to sannyäsa. I had taken sannyäsa before
him, in 1954, and he took sannyäsa in 1959.
However, I always considered him my superior and
behaved towards him as my çikñä-guru. Still, Swamijé
never treated me like a disciple, rather always as a
bosom friend. He made me sit on the same seat with
him while we were chanting, remembering, doing
kértana, and sometimes making capätés together. He
rolled the capätés and I put them on the fire and
then we would offer them. We would sit on the
same bed together. Once, when I came to visit him,
I gave him my cädara because he had no cädara to
put on his bed. Only one torn quilt was there. The
walls were crumbling apart but he was too absorbed
in his bhajana and sevä to care for that. He
performed intense tapasya and sädhana in that
kuöéra, in that most sacred tértha. I feel fortunate to
have received his association at the Rädhä-
Dämodara Temple.
“During those years there at Rädhä-Dämodara he
was consumed in the writing of his translations and
purports of Çrémad-Bhägavatam. Whenever I visited
him, I would try to offer him assistance. In those
days I was editing the Bhägavata-patrikä which left
me very little time. Still, we would often associate
together there in his little bhajana-kuöéra.
Sometimes we took prasädam with the Rädhä-
Dämodara Goswämés. We also performed parikramä
of Rädhä-Dämodara, walking together and paying
respects at the samädhis of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, Çréla Jéva Goswämé, Çréla
Kåñëadäsa Kaviräja Goswämé, and especially Çréla
Rüpa Goswämé.
“From the beginning, he had strong saìkalpatä
(determination) to go to the West. He had nurtured
that idea for a long time. Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda had requested him to preach
there. Even before he took sannyäsa he was
completely committed to going to the Western
countries to preach. That is why he was translating
Bhagavad-gétä and writing books in English. With
great determination he was accomplishing all this
writing exclusively for that purpose. When he was
residing at Rädhä-Dämodara Mandira in his kuöéra,
he had no money or facility, but he was not in any
dilemma about what to do. He was always thinking
that somehow or other it would be possible to
arrange to preach in the West. He was praying to
Çré Çré RädhäDämodara and all the äcäryas for them
to bring him there. At this time he told us about
several special incidents where his gurudeva, his
worshipable Lords Çré Çré Rädhä-Dämodara, Çréla
Rüpa and Jéva Goswämés and others had given him
internal encouragement and directions to execute
his mission.

Preparation and Departure for America

“Before Çréla Swami Mahäräja went to America, he
spent considerable time in Delhi, where he was
printing and distributing his books. He had
published three volumes of Çrémad-Bhägavatam.
Several times I went there to be with him and we
stayed together in his rooms at the Chippiwada
Rädhä-Kåñëa Temple. He preached vigorously in
Delhi. Wherever he went, he preached to the
public. To everyone he met he spoke about Rädhä-
Kåñëa and Çré Caitanya Mahäprabhu’s mission. He
also engaged me in preaching along with him. When
he was in America, he wrote and encouraged me to
continue preaching to the people he had cultivated
there.
“Swamijé described everything to me about his
travel plans. He told me how in Bombay he had
been given a ticket to travel across the Atlantic
Ocean to Boston by freighter. He explained his
route and his plans when he would arrive there. He
had great faith and a careful preaching strategy. His
goal was to set up a Vaiñëava institute and
dormitory there in the videçé (Western) co u nt ri es.
Sh owin g such confidence in the Holy Name, he s
aid that even if at first the new students felt that
they must take meat or wine, he would do what was
necessary to begin their Kåñëa consciousness.
Several times he asked me to accompany him. I
begged his pardon that I could not go without the
permission of my gurudeva, who had personally
ordered me to manage the maöha in Mathurä. “One
day he announced to me, ‘Now the time has come
and I am going.’ He was about to leave for the Port
of Calcutta and was to visit Mäyäpura also. I came
and said good-bye, taking his footdust and putting it
on my head. Before he left he requested me to keep
a regular correspondence with him, which I did. We
wrote so many letters to each other in those next
years. A few of these are printed in the pamphlet,
‘Çréla Prabhupäda’s Letters from America.’
Unfortunately, most of his other letters to me were
loaned and have not yet been returned. Later he
wrote to me, asking me to send him his books from
his room in Mathurä. So many of his thick volumes
were stored in his almira. They were very dusty and
for one entire day I cleaned and packed many boxes
of his books. Then we shipped those books by boat
to New York. When we visited his rooms in the Los
Angeles temple I was touched to see many of those
same books still there in his bookshelves. I tried
faithfully to carry out all of the services he
requested in his letters to me.
Return to India
“When Swamijé came back to India in 1967, I met
him and his disciple, Kértanänanda däsa, at the
airport in Delhi. He had instructed me to do this in
his telegram. He told me many wonderful accounts
and details about his preaching in America, and
how miraculous were the results. Humbly he felt
that all this was only the mercy of his gurudeva and
the desire of Çré Caitanya Mahäprabhu and His
associates. We stayed for seven days at the
Chippiwada Rädhä-Kåñëa Temple in Delhi. While
there, one special thing he told me was how when
he first chanted the Hare Kåñëa mahä-mantra in
Tompkins Square Park in New York, he chanted for
a very long time (several hours). He told me how he
kept his eyes closed, just deeply hearing and
depending completely on that mercy.
“During this time, Swamijé sometimes felt ill and he
sent me along with Kértanänanda däsa to represent
him in his preaching programs. He always
encouraged us to preach very strongly. He wanted
everyone to see his Western Vaiñëava and so he
took us to chant and preach to people he knew in
Delhi. After a few weeks, another of Swamijés
disciples, Acyutänanda Prabhu, came to stay in
Våndävana. Because they were Swamijés disciples I
sat together with them and honored the
mahäprasäda they had prepared. All the caste
Goswämés and almost all of Swamijés godbrothers
would never take any prasäda or even the water
Kértanänanda däsa and Acyutänanda däsa offered
them. Their reason was that those disciples were
Westerners and had previously eaten flesh. I spoke
out against this policy and encouraged others to
accept Swamijé’s disciples as bona-fide. I explained
how Swamijé’s preaching to foreigners was
completely authorized and directly in the line of Çré
Caitanya Mahäprabhu and our guru-varga. I think
that most of the Indian Vaiñëavas have now
accepted this.

Visiting Him in His Last Days

“In 1977, Çréla Swami Mahäräja was becoming very
ill. Our Sukhänanda Prabhu was giving him
naturopathic massages with Gaìgä-jala.
Sukhänanda came to Våndävana for two hours
every morning and evening for fourteen days to
massage him. We also sometimes visited and spoke
with Swamijé then. Once we came at a time when
he had hardly eaten or even taken water for many
days, yet he still greeted us affectionately and, as he
had always done with all, lovingly offered us the
opulent mahä-prasädam that had been prepared and
offered by his disciples. He exclaimed how nicely his
young students were trying to serve their gurudeva
and Kåñëa. Even though he himself had taken
nothing at all for so long, in such a careful and
affectionate way he made sure that each of us took
prasäda to our full satisfaction. Some godbrothers
and associates were paying visits to his room.
Around this time, Akiïcana Kåñëadäsa Bäbäjé
Mahäräja, Çréla Vana Mahäräja, Çréla Bhakti
Pramoda Puré Mahäräja, Çréla B.V. Puré Mahäräja,
Çréman Indupati Prabhu (from Çréla Mädhava
Mahäräja’s temple), Çréman Änanda Prabhu, and
many more devotees also came to see him. We also
came several times to be with him along with our
brahmacärés, Çeñaçäyé Prabhu, Çubhänanda Prabhu,
Premänanda Prabhu and sometimes others. There
are tape recordings of some of these different
conversations, but most were in Bengali or Hindi.
“Just before Kärtika month in early October, when
our annual Vraja Maëòala Parikramä was about to
begin, Çréla Swami Mahäräja sent for me. He told
his senior sannyäsés and many others, ‘I want to
meet with Näräyaëa Mahäräja.’ They came by car
and informed me, ‘Çréla Prabhupäda wants you, so
please come now.’ We were just giving evening
discourse for our parikramä party; but I came
immediately. When I arrived in his room at Kåñëa-
Balaräma Mandira, he was quite silent. Some boys
were singing the Hare Kåñëa mahä-mantra and some
sannyäsés and other disciples were silent. After some
time, he opened his eyes and indicated with his eyes
for me to come close. He was so enthusiastic before
his death–not his death, no, his entering into kåñëa-
lélä. He was not speaking, but when he saw me he
was happy. The devotees were chanting Hare Kåñëa
very softly in Swamijé’s special tune. All could see
that he was not speaking anything now. I did santya
praëäma (standing, silent respects) to him, because I
saw that there were so many persons there and no
space for me to do full praëäma. When he saw me,
he immediately said, ‘Oh Näräyaëa Mahäräja has
come.’ He wanted me to take a seat on his bed. He
tried to sit up but I put my hands on him and
said,‘Please lie down and I will sit over here.’ He
then motioned for me to come nearer to his bed and
said, ‘I want to speak to you.’ He wanted me to sit
closer to his ear, so he told some disciples, ‘Bring a
chair.’ I sat so that I could be close to him.
“First he began to weep. His heart was melted. From
the core of his heart he told me, ‘Näräyaëa
Mahäräja, can you excuse me? I feel that there is
cause. For the sake of preaching I have told my
disciples some things which perhaps I should not
have said. Also I spoke so strongly about my
godbrothers in one letter which was then revealed
to everyone. I said that we are preaching and others
are not, that they are kaniñöha-adhikärés who don’t
preach but are idle. I said that all the Gauòéya
Vaiñëavas did not help me and they only take mahä-
prasädam and sleep.’ Swamijé had once written one
letter to me saying, ‘I am preaching all over the
world, but they are not doing this nor are they
cooperating with me.’
“At this time, many of his sannyäsé disciples were
watching. His words and mood implied to me many
things about how he had wanted to encourage his
young students. As we are careful with babies, so he
instructed them not to mix with his godbrothers and
the other Gauòéya Vaiñëavas. To save his
newcomers from becoming disturbed or confused,
because a few of his godbrothers had done some
wrong things, he sometimes told them not to visit
anywhere else. His disciples were simple-hearted
and straightforward and did not understand the
Indian indirect and subtle manners of dealing. They
did not yet know all these things and needed to
progress gradually and be trained carefully in bhakti
rules. He did not want them to lose heart due to
criticism from any Indian Vaiñëavas who may not
understand their nature and his style of training
them.
“Swamijé had been a member of the Gauòéya Maöha
for a very long time and he knew the regulations
and siddhänta, but he could not teach all of his
disciples everything in just a few years. He had been
cultivating many Vaiñëava videçés (Westerners)
from different countries but they still lacked the
sad-äcära (devotional habits) of our Vedic culture.
He had given instructions, such as to avoid other
Vaiñëavas, just to protect his young disciples.
“Swamjé said, ‘Although they are not fully trained,
their devotional attitude is so nice. I am praying to
my guru mahäräja and the rüpänuga-guru-varga to
bless them all. Çré Caitanya Mahäprabhu, Çré
Nityänanda Prabhu, and Çré Baladeva Prabhu will
surely give them Their mercy.” Swamijé was
remembering all these things. He requested me,
‘Kindly tell the other Vaiñëavas that I have made
this offense and to please excuse me. I have so much
sorrow for this.’ I think he felt that if any devotee
was chanting the pure Name and was absorbed in
hearing and preaching hari-kathä like Çréla Rüpa
Goswämé, he could be considered even more
qualified than one who is only preaching without
pure devotion.
“I told him, ‘You are my çikñä-guru and a pure
Vaiñëava. I know that you cannot do anything that
is not in the line of bhakti. Anything you have done
is for the sole purpose of serving your gurudeva and
Caitanya Mahäprabhu. We also do like this.
All of us are indebted to you; there is no question.
We know the prediction: påthivite äche yata
nagarädi-gräma.... You have done a miracle; you
have spread His glories everywhere. We don’t think
that you have done anything wrong so I have
nothing to excuse you for. But I will tell your
request to the senior Vaiñëavas and there can be
peace. You are my çikñä-guru; whatever instructions
you give me I will follow with absolute sincerity.”
“Tears were falling from his eyes very sweetly. He
was acting in such a humble way, as if he was not a
good Vaiñëava, but actually he was like Narottama
däsa Öhäkura and Çréla Bhaktivinoda Öhäkura.
Swamijé continued, ‘Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda ordered all of us to preach in Europe
and America. That was his strong desire. His other
desire was that we all work together to preach. I
didn’t waste a single moment. I tried my best, and to
some extent it has been successful.’ His voice was
choked with emotion. ‘If we can work conjointly,
then as Çré Caitanya Mahäprabhu declared, this
sankértana movement has great possibilities.’
“Then Swamijé told me, ‘I want you to help take
care of my disciples. I want them to be good and
qualified devotees. If they come to you, please care
for them.’ Many of his disciples were nearby so he
softly whispered in Bengali, ‘When I went to the
West, I caught so many monkeys in my net. Really,
they are very expert in quarrelling amongst
themselves like that. They are still very young and
untrained. So I request you that after my departure
you will help them in every respect.’ Considering
the implications of this order from my çikñä-guru, I
hesitated. Then he grasped both of my hands in his
own, looked deeply into my eyes and asked me to
promise to help. Therefore I agreed, saying, ‘I
promise that according to my ability and my
bhaktisiddhänta-tattva (understanding of the
conclusive statements of bhakti), I will always be
ready to help them as you request.’
“Çréla Swami Mahäräja turned his head slowly,
looking over the devotees as they gathered in
closely. Then he slowly lifted his hand as if to call
them to attention, and said, ‘Listen to Näräyaëa
Mahäräja. Don’t fight amongst yourselves. I have
given all direction in my books.’ Then he lowered
his hand. After this Swamijé told me, ‘I pray to you
that you will put me into my samädhi with your own
hands. I don’t want to take samädhi from anyone
else. I think you are the proper person. After my
samädhi, arrange to celebrate my mahotsava
(commemoration ceremony). You should give some
amount of money to all the seven temples in
Våndävana and to all the Gauòéya Maöhas. It
depends upon you, Rs.201, Rs.1001, according to
your discretion, whatever you recommend. They
should all hear these instructions and arrange to
pay. Do a mahotsava also in Mathurä and invite all
of the senior Vaiñëavas to the feast. Invite all the
Vaiñëavas in Våndävana. Do like this for me. And
again I am telling you that you should always help
my devotees.’
From the 1940’s
“When we arrived in those final hours on
November 14th, he was not speaking. I felt at that
time by seeing his face that he was fully
remembering the pastimes of Kåñëa in Våndävana. I
think it was great mercy coming from Kåñëa because
for his whole lifetime he had served Rädhä-Kåñëa.
For that special person, Kåñëa absorption is there.
Entranced in this way, his eyes were closed and he
was exhibiting special symptoms. It was a very
touching (karuëa) scene. He had no pain, no
distraction. At that time, his mouth was so
beautiful–like a blossomed rose, like a lotus.
“These are the signs of a very great personality.
Someone else may cry, ‘I am dying, I am dying!’ and
his face will be so ugly. But he was never like that.
He was like a beautiful lotus flower, so I knew what
he was doing. I have seen others also, including my
gurudeva, Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja, going to aprakaöa-lélä (entering Kåñëa’s
eternal pastimes at the time of leaving the body). I
have seen Anaìga-mohana Brahmacäré, Jagannätha
Bäbäjé Mahäräja (the disciple of Çréla
Bhaktisiddhänta Prabhupäda), Narasiàha Mahäräja
and Padmanäbha Mahäräja. I have seen many
devotees depart this world, so I could judge at that
time how it was going on. They would say, ‘Kåñëa
Kåñëa Rädhe Rädhe.’
“There are signs, particular signs, at that moment
which show that someone is remembering Kåñëa,
and Swami Mahäräja was exhibiting all those signs.
He was very beautiful, very high-class. There was no
sign of pain and no attachment to the body or
anything else. He was no longer anxious for his
young disciples nor for any of the outward things he
had established in his Kåñëa consciousness
movement. Now there was nothing else; only
remembering Kåñëa. Our brahmacärés were softly
singing some bhajanas. At that time, I saw that he
was fully satisfied, and thus I was also fully satisfied.
I knew then that he would surely go soon, but there
was no sign of exactly when; he could have left
then, or sometime later. Before, when he was in his
external senses, he did not request that I stay with
him when the time came. I did not have to leave,
but because he had not specifically asked me to stay,
I left. I was thinking, though, that just after my
leaving for Mathurä, he would enter nitya-lélä. We
returned to Mathurä and a few hours later were
informed that he had departed.
“Shortly after that time, we returned to the Kåñëa-
Balaräma Mandira and made all arrangements for
his mahotsava. According to his wishes, we carried
him on procession in front of most of the important
deities of Våndävana. There were so many of his
disciples and other persons chanting in that
procession. All of the Vrajaväsés came into the
streets to honor him. After this, I prepared his body.
I wrote the special mantras on his chest and
forehead with tilaka. I then embalmed his body in
salt. Following all of the proper Vaiñëava
procedures, I put his transcendental body into
samädhi.
“Çréla Swami Mahäräja performed a great miracle.
Following the orders of his guru mahäräja, he spread
the glories of Çré Caitanya Mahäprabhu everywhere
around the world. He was always deeply hearing and
chanting Hare Kåñëa. In the end, he came back to
Våndävana Dhäma to relish all internal things.
Some could see this mood of his, others might not
have been qualified to realize it. He told us, ‘My
home is in Våndävana.’ Home means his loving
home, his real home.
“I am praying at the lotus feet of my dékñä-gurudeva
and at the lotus feet of my çikñä-guru and priya-
bandhu, Çréla Bhaktivedänta Swami Mahäräja. Çréla
Swami Mahäräja has kindly given me the
opportunity to serve him and I am offering my
heartfelt puñpäïjali at his lotus feet.”
Çréla Bhaktivedänta Vämana Mahäräja

Çréla Bhaktivedänta Vämana Mahäräja

received hari-näma initiation from Çréla
Bhaktisiddhänta Sarasvaté Öhäkura and
dékñä from Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja. When he was just
ten years old, his mother, a disciple of
Çréla Bhaktisiddhänta Sarasvaté,
entrusted him unto the care of Çréla
Bhakti Prajïäna Keçava Mahäräja, who
was then Çré Vinodabihäré Brahmacäré.
He is the present Äcärya and President of
the Gauòéya Vedänta Samiti.
“I came to the Gauòéya Maöha in Mäyäpura in 1931
as a young boy. Çréla Bhaktivedänta Swami
Mahäräja, who was then Abhaya Caraëäravinda
Prabhu, was a very bosom friend of my gurudeva,
Çréla Bhakti Prajïäna Keçava Mahäräja. Because of
their relationship, when he came to Mäyäpura, I
would serve him.
“Because I was the youngest boy in the maöha,
whenever Vaiñëavas came there to see to
Prabhupäda, his disciples or others, I would cut
banana leaves for their leaf plates. I would then
clean the area and give them salt, lemon and water.
When they finished prasäda, I would take away the
leaf plates and clean the whole area. In this way, my
main duty was to serve all the Vaiñëavas, including
Çréla Swami Mahäräja.
“At one point, due to problems in the maöha, Guru
Mahäräja (Çréla Bhakti Prajïäna Keçava Mahäräja)
left the Gauòéya Maöha in Mäyäpura and Calcutta.
He went to Allahabad and I accompanied him.
Swami Mahäräja invited us to his family house and
we stayed there for several months. At that time, I
cooked and served them there.
“In 1940, Guru Mahäräja established the Gauòéya
Vedänta Samiti in Calcutta, at Bospada Lane in
Bagh Bazaar. On that occasion, Swami
Bhaktivedänta Swami Mahäräja was present. He
was one of the three founding members of the
Gauòéya Vedänta Samiti. I was also serving there.
From time to time, when Gurudeva stayed at
Bospada in Calcutta, Bhaktivedänta Swami
Mahäräja used to come there. They spoke so much
hari-kathä, and with so much affection. Both of
them would often be laughing and joking with each
other.
“Çréla Bhaktivedänta Swami Mahäräja was a very
learned scholar and devotee. He submitted regular
articles for the Gauòéya Patrikä, our monthly
magazine. Our guru mahäräja appointed him the
head of the editorial board. From time to time, I
would go to Swamijé’s house at Sita-Kanta Banarjee
Lane in Calcutta to consult with him. I would bring
articles and messages from our gurudeva for him.
Gurudeva reviewed the articles submitted by
Swamijé and he appreciated them so much. I recall
that in our dealings, Swami Mahäräja gave so much
love and affection to me. Swami Mahäräja was very
jolly. He had strong conviction in his guru
mahäräja, Çréla Prabhupäda, who gave him the
dikñä-mantra and wanted him to preach in the
Western countries.
“Afterwards, from 1967 on, Swami Mahäräja came
to Navadvépa to search for land for his temple.
Trivikrama Mahäräja and I served him at the
Devänanda Gauòéya Maöha when he visited.”
Çréla Bhaktivedänta Trivikrama
Mahäräja

Çréla B.V. Trivikrama Mahäräja was

initiated by Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja in 1942 and in 1952,
he was given the renounced order of
sannyäsa. From 1968 until shortly before
he left this world in 2002, he was the
General Secretary of the Gauòéya
Vedänta Samiti. He was interviewed in
Navadvépa, West Bengal.
“I was introduced to Çré Abhaya Caraëäravinda
Prabhu by my guru mahäräja, nitya-lélä praviñöa-
paramahaàsa-añöottara-çata Çré Çréla Bhakti
Prajïäna Keçava Goswämé Mahäräja. They were
godbrothers and intimate friends. Together they
formulated the Gauòéya Vedänta Samiti, which
later included Çré Devänanda Gauòéya Maöha and
many other mandiras throughout India. “We
disciples were always quite respectful towards him,
though at this time he was not in the renounced life
and had business and family concerns pending. His
nature was charismatic and determined. I recall how
many ideas he had for writing and preaching
Caitanya Mahäprabhu’s mission everywhere. Also
he was deeply learned as a result of his own home
studies and was expert in English and Sanskrit also.
He and my guru mahäräja spent considerable time
discussing siddhänta and planning strategies for
defeating mäyä in many ways. I know also in earlier
days they had lived together in Allahabad.
“He was affectionate to me, in the earliest days
before my sannyäsa, and later as well. Many times
he spoke personally with me, telling me çlokas and
öékäs (commentaries) of our äcäryas. His angle of
vision was focused more and more on going to the
West to save the inhabitants of those countries. He
often spoke earnestly in this regard, with the feeling
of a burning mission that this must be done,
somehow, sometime. On several occasions, because I
spoke English to some degree, he personally
requested me to accompany him to America when
he would eventually go there. I did not actually say
‘no’ to him then, but I was wholly devoted to my
gurudeva’s sevä, which was quite demanding, and
my nature was not such as to favorably deal with
Western students.
“After taking sannyäsa from our Çréla Guru
Mahäräja, Çréla Swami Mahäräja departed for
America and experienced great success in his
pracära (preaching). While in Butler, Pennsylvania
and New York, he had a long-standing
correspondence with Çréla Näräyaëa Mahäräja
wherein he regularly requested khola (mådaìga
drums) and kartälas, mürtis of Öhäkurajé, books,
medicines and Mathurä perä (a milksweet). We
assisted in purchasing these goods, packing them in
crates, and shipping them via Calcutta to him.
Sometimes the letters were slow and there were
delays. He was insistently writing, and we were
trying to comply.
A few of these letters we have preserved in Bengali
and they have perhaps been published.”
The following is a translation of an offering,
hand-written in Bengali, that Çréla Trivikrama
Mahäräja wrote in tribute of Çréla Prabhupäda:
Çré Çré Bhaktivedänta Swami Mahäräja
Çréla Sac-cid-änanda Bhaktivinoda Öhäkura is
well known to belong to the tattva of
Gadädhara. He is in the succession of Çré
Caitanya Mahäprabhu, who is possessed of all
beauty and rasa, who is the combined form of
Çré Çré Rädhä and Kåñëa, and who bestows the
mantra that is the source of illumination. Like
Bhagératha, who caused the descent of the
Gaìgä, Çréla Bhaktivinoda Öhäkura has
caused the descent of the Bhakti Mandäkiné
(Bhakti Gaìgä) of Çré Caitanya Mahäprabhu’s
decision and instruction. This is known to all.
Little more than four centuries after Çré
Caitanya Mahäprabhu ended His manifest
pastimes, the pure prema-dharma that He
practiced and taught was contaminated by
apasiddhänta (erroneous philosophical
conceptions) and indecent practices.
Bhaktivinoda Öhäkura, by his divine writings,
brought back the actual teachings of Çréla
Rüpa Goswämé, which are none other than
that which Çré Caitanya Mahäprabhu desired
for the world.
In the river of Çré Caitanya Mahäprabhu and
Çréla Rüpa Goswämé and in the current of
Çréla Bhaktivinoda Öhäkura, following the
flow of Çréla Bhaktisiddhänta Sarasvaté
Goswämé Öhäkura, the sannyäsa disciple and
godbrother of Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja, Çré Çré Bhaktivedänta
Swami Mahäräja advented as a skilled and
famous preacher of the teachings of Çré
Caitanya Mahäprabhu.
First, Çréla Bhaktivinoda Öhäkura, through
his books and works, successfully preached the
name of Çré Caitanya Mahäprabhu to the
world. After that, his accomplished
descendant, Jagatguru Çréla Bhaktisiddhänta
Sarasvaté Goswämé Öhäkura spread this name
of Çré Caitanya Mahäprabhu in India and
Western countries. He did this through his
own preaching and through the work of his
disciples. The first disciples sent to the West
were tridaëòi-svämé Bhakti Hådaya Vana
Mahäräja and Çrémad Bhakti Saraìga
Goswämé Mahäräja. Subsequently, tridaëòi-
svämé Çréla Bhaktivedänta Swami Mahäräja
revealed the name of Çré Caitanya
Mahäprabhu to all the people of the world
with great skill and expertise.
Çréla Bhaktivedänta Swami Mahäräja is the
Founder-Äcärya of ISKCON. He established
beautiful temples and excellent äçramas in
major cities in the world. He preached the
sanäta-na-dharma that was given by Çré
Caitanya Mahäprabhu by publishing
translations and explanations of books like
Çrémad Bhagavad-gétä, Çrémad-Bhägavatam, Çré
Caitanya-caritämåta, and the Goswämés’
literatures, and also by printing monthly
magazines, all of which have been translated
into countless languages. According to Çréla
Swami Mahäräja’s desire and in compliance
with his order to preserve his teachings and
their practical application, Çréla
Bhaktivedänta Näräyaëa Mahäräja has
accepted responsibility for encouraging Çréla
Swami Mahäräja’s disciples.
In order to work on his books, and because he
was at ease with life in the maöha, Çréla Swami
Mahäräja stayed in the Keçavajé Gauòéya
Maöha under the care of Çréla Näräyaëa
Mahäräja. He was the assistant editor of the
magazine Gauòéya-Patrikä, published by Çréla
Bhakti Prajïäna Keçava Mahäräja. The
readers of that magazine knew him as a
fearless preacher of Truth.
Although some of Çréla Swami Mahäräja’s
godbrothers were somewhat upset with him
due to their disagreement about his accepting
their guru mahäräja’s honorific title, he was
always a loving, affectionate person to all of
them.
I, the lowest and most unworthy person, beg
his causeless mercy by this glorification of
him. He gave me so many opportunities to
serve him, but I didn’t accept them. I regret
that. Moreover, in some cases he even
accepted and practiced my advice, despite my
being so fallen. I am gratified and proud of
him. May he be victorious forever; this is my
prayer to the Lord.
çré-vaiñëava-kåpä-prärthane,
(begging for the mercy of the glorious
Vaiñëava)
Çré Bhaktivedänta Trivikrama
Çréla Bhakti Sundara Govinda Deva
Mahäräja

Çréla Bhakti Sundara Govinda Deva

Mahäräja, disciple of Çréla Bhakti
Rakñaka Çrédhara Mahäräja, is Äcärya of
the Çré Caitanya Särasvata Maöha. This
interview took place in Sevä Kunja,
Våndävana, in 1997.
“Çréla Bhaktivedänta Swami Prabhupäda had an
intimate relationship with our guru mahäräja, Çréla
Bhakti Rakñaka Çrédhara Mahäräja before my
joining. Years ago, when the Gauòéya Maöha was
having managerial problems, many principal
devotees left. Guru Mahäräja stayed in Navadvépa,
and in 1941 established the Caitanya Särasvata
Maöha. Abhay Caraëäravinda Bäbu, as we called
him then, was always observing and meeting with
Guru Mahäräja. He wanted to take Guru Mahäräja
out for preaching. He said, ‘Now you have made a
maöha, so you must preach. From Calcutta I shall
arrange for your preaching.”
“He had his family residence and pharmaceutical
shop on Sita-Kanta Banerjee Lane. Guru Mahäräja
asked him where he could stay while preaching.
Prabhupäda said, ‘I will give you the two rooms over
my laboratory. I will give them free, and while you
stay here you can start your preaching. You can
name it the Çré Särasvata Maöha. In this way
Prabhupäda brought Guru Mahäräja from
Navadvépa to Calcutta.
“I joined my Guru Mahäräja in 1947. After that I
was living there at the maöha that Prabhupäda had
given. I stayed continuously until 1950 because I was
studying Sanskrit in Calcutta. I associated with Çrélä
Prabhupäda almost daily for more than seven or
eight years when he was in Calcutta. We had a very
good relationship, like son and father. He was
watching over me like that, always preaching to me
and encouraging me to seriously progress in bhakti.
My gurudeva told me that when he was not there I
should go to the class of Swamijé everyday to study
Gétä. At that time he was translating in
consultation with the commentaries of Çré Baladeva
Vidyäbhüñaëa, Çréla Viçvanätha Cakravarté
Öhäkura, and Çréla Çrédhara Svämé. He was writing
As It Is. Every evening he wrote new pages and then
in the morning he explained those verses to me. My
gurudeva said that this would be very good for me,
and good for him also to help me. He would get a
student and I would get a master. He gave the
classes in Bengali because I could not read any
English at that time. His special target then was to
demolish the mäyävädés. He showed how Gétä gives
the transcendental eternal pastimes of Kåñëa, and
that the Brahman effulgence is not the aim of life.
“He always tried to connect with big persons then,
because of his plans to preach in the West, but no
opportunity came at that time. I remember him
speaking of his vision for preaching. It was very
great. His mentality was how to fight with mäyä. He
explained how Çréla Bhaktisiddhänta Prabhupäda
had declared a totalitarian war with mäyä. Many
times he had plans to take Guru Mahäräja with him
to meet Gandhi. He wrote many letters to Gandhi
and to Dr. Radhakrishnan, the President of India.
“I was a young brahmacäré student then, and he was
a gåhastha wearing white cloth. When he went for
preaching he often took me along to the näma-haööa
engagements that he arranged among friends and
acquaintances all over Calcutta. He would play
mådaìga and I would play karatälas and sing. There
were also three or four brahmacärés, who were also
studying Sanskrit, who came for these regular
programs. Because the Bengali nature is not to give
much honor to gåhasthas, he insisted that I should
sit on the äsana, while he sat on the floor. This was
because the Indian public always reserves respect for
saffron cloth. He had calculated this, so he would
put me on the respected seat. But I did not know
how to speak anything; I could only read the
Sanskrit çlokas. Prabhupäda instructed me, ‘You
only read the çloka, I shall do all the explaining.’
From there on the floor he expertly delivered the
entire pravacana. All would be very satisfied.
“He discussed çlokas and siddhänta quite regularly
with my gurudeva. After finishing his family jobs he
came next door upstairs to Guru Mahäräja to discuss
Gétä çlokas. Sometimes they were absorbed in hari-
kathä from early morning into the afternoon.
Several times when they spoke, he never opened his
pharmacy at all. I would become very hungry,
waiting. Several times I became angry and asked
them to please stop these long discussions. He was
not even hungry or noticing any discomfort. Gently
laughing, he said, ‘Oh, this boy is hungry,’ and gave
me some prasäda. Everyday in the morning and
evening, and often all day long, there were talks
about Kåñëa consciousness.
“He was writing and printing original editions of
Back to Godhead in his household life in 1933-34, in
English. By 1944 he was preaching publicly in
English. I joined in 1947. He had three or four
different editions that he would give me to
distribute. The price was 25 paisä [one-quarter of a
rupee, which at that time was not inexpensive], but
then it seemed a big value because there were many
articles. There was ‘To Err is Human,’ and so on. I
was quite proud because although I could not read
the magazine, he requested me to distribute it. I
remember asking him, ‘I’m distributing an English
publication, but what will I do if they ask me about
it, because I don’t speak English?’ Prabhupäda said,
‘Then explain it in Bengali. Or just tell them the
mahä-mantra. That is universal language. Mantra is
Sanskrit. Whoever knows English, this English book
is for him. Whoever knows Bengali or Sanskrit, you
can just speak to them.’
“When I was going for collection sometimes people
would ask me why I was worshipping Kåñëa instead
of Mother Kälé. When I would ask Çrélä Prabhupäda
what I should tell them, he would jokingly say to tell
them, ‘What will you get by worshipping Mother
Kälé? What will be your food and who will be your
associates? blood of her sons, the asuras. Her garland
is made of the skulls of her sons after she kills them
and sucks their blood. This is Mother Kälé’s style. If
you want to be her associate, we don’t have any
objection, but our Kåñëa lives in Våndävana Dhäma
where He has many girlfriends, lots of cheese, milk,
sandeça, butter, fruits, sweets and many other
wonderful things. There we shall eat and play with
the cows and cowherd boys in the fresh waters of
the Yamunä in nice gardens and beautiful forests.
There are many wonderful things described in
Våndävana and, we will become associates of Kåñëa.
We want that life, so you can do what you like.’
Çrélä Prabhupäda was always giving me good
nourishment like this.
“Çrélä Prabhupäda had many relatives and friends
and was always bringing them to the maöha. He was
from the famous Mullik family and had so many
connections. Quite often he brought people to meet
Guru Mahäräja, who did not go out much, especially
at night, because he had an eye problem.
“His life was very simple then. I recall, however,
how he would use only pure ghee, no vegetable oil.
He would chastise me, ‘Why you are purchasing
vegetable oil?’ On Ekädaçé, and all days really, we
were very poor and the brahmacärés ate such simple
food. We had no money. But still Prabhupäda would
chastise, ‘Why this vegetable oil? Little ghee you can
put, and then it will be nice for Kåñëa.’
“At that time we all lived together in Calcutta.
Gradually, Prabhupäda became poorer. One day he
said to me, ‘Govinda Brahmacäré, can you give some
rent for the temple?’ This was because he rented
that house at Sita-Kanta Banarjee Lane. Before, he
had paid the rent for our maöha too, but now he
could not do so. He asked me, ‘You cannot give 20
rupees?’ I said yes and then I asked Guru Mahäräja,
who said yes. Prabhupäda gave us a receipt. That
receipt was put somewhere and left. Then one day,
some years ago, I suddenly came upon a whole
bunch of those receipts with Prabhupäda’s
signature, saying the exact sum of rupees. It brought
back many fond memories.
“Çrélä Prabhupäda was not so attached to his family
life. He was making all arrangements for äratis and
worship by himself in his home, but his family was
not much interested. It was his duty to maintain his
family and he was doing that as he could, but he was
much more interested in his preaching life.
Whenever he got any money he was using that for
his Back to Godhead magazine, which he was
distributing himself. Even seated at home, whenever
anyone came, he would sell those magazines. When I
came he gave me a bunch of Back to Godhead
magazines and asked me to distribute them along
with three other books. These were Çré Tattva
Viveka, Caitanya Vaiçiñöhya, and Prapanna-
Jévanämåtam. Pishima, his sister, donated the
printing cost of these books.
“His family life was not a happy one. One son had
become melancholy, like mad. This son, Prayäg Räj
was very dear to his father, being exceptionally
intelligent and very learned in çästra at a young age.
But he met one neighbor girl. This kind of
association was forbidden by Bengali society. Many
years later I came upon this son when he had left his
family house, after Prabhupäda had been gone for
ten years. I was on Kalan Street when suddenly I
saw that Prayäg was approaching me from the other
side of the street. He looked like a street beggar and
was collecting broken papers and things, putting
them here and again collecting more. For ten years,
I had had no trace of him and at that time I stood in
front of him. He knew me very well and said, ‘Oh,
Govind tu. How are you?’ I told him, ‘Where are you
living now? How are you?’ He said, ‘I am going on,
sometimes living in the Mullik house.’ Then I
walked on and saw he was still collecting. I was sad
to see this. I stood by the side for about half an hour
and watched him. What happened to this boy who
was so intelligent, with such a great father? Later at
Candrodaya Mandira, I met with Prabhupäda. ‘Have
you seen Prayäg Räj anywhere?’ he asked. I told him,
yes, and explained what had happened. Pishima was
there and Prabhupäda ordered her strongly, ‘Oh,
Pishima. Priya bhai. You search him out, find him
and take care of him. You have made a vow that you
would do this.’
“While he was travelling on business, especially in
Jhansi, he was preaching also. In Jhansi he had
established some connections for his League of
Devotees and had gotten one temple that he wanted
to offer to Guru Mahäräja. But Guru Mahäräja
declined, saying, ‘I have no capacity to do this now.
You ask Çréla Bhaktisaraìga Goswämé Mahäräja.’
Goswämé Mahäräja was their godbrother and friend
and had received sannyäsa from Guru Mahäräja.
But Goswämé Mahäräja also could not maintain it.
Then Keçava Mahäräja was asked, but he also could
not accept it. So finally Prabhupäda himself tried
alone to establish the League of Devotees.
“I think it was in 1956 that Çrélä Prabhupäda told us
he had a dream of his gurudeva, Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda, calling him
to take sannyäsa. Then he requested Guru Mahäräja
to give him sannyäsa. I remember we were sitting in
his family’s house, discussing this. Guru Mahäräja,
Pishima, Prabhupäda, myself, and also one of his
sons were there. Pishima told him, ‘You are so poor
now. You cannot even maintain your family. It
would be better if you took sannyäsa. It will be good
for you.’ Çrélä Prabhupäda said, ‘If I take sannyäsa,
who will look after my family?’ Bhavatariëé Pishima
said, ‘Well, you are looking after your family but at
the same time you cannot look after them. So leave
your family and I will take responsibility for them. I
have five sons who have income. In your house you
cannot do anything to help them as you would like,
and they do not want that spiritual way of life. So
why must you live there? You want preaching, so
you must preach. That is your proper life.’
“A few months after his first dream of his gurudeva
in Calcutta he again asked for sannyäsa from Çréla
Guru Mahäräja. One morning, very early, he was
knocking on the door of the upstairs maöha.
Another dream had come that night of their
Prabhupäda calling him to take the renounced
order. Guru Mahäräja told him, ‘You just go away
for awhile nearby. After leaving your family you
wait some time. I want to see your family’s reaction,
which way it will be, because your family is like my
own family. They will blame me, saying, “You have
taken our father away.” They will not be so happy
with Kåñëa and will make a disturbance.’ But
Prabhupäda told him, ‘No. I have no time. I am
thinking I must do this now.’ Then Guru Mahäräja
recommended that he go to their godbrother,
Keçava Mahäräja in Mathurä. ‘He is the proper one.
My mantra is also with Keçava Mahäräja.’ The next
day, without saying anything, he left home and was
gone.
“After taking sannyäsa, sometime later in Mathurä,
Prabhupäda wrote many letters to Çréla Guru
Mahäräja. Some of these we had kept in an almira at
Särasvata Maöha, but I did not keep careful record
of them and they are lost. However, the remainder
of Çréla Guru Mahäräja’s letters from Çrélä
Prabhupäda was handed over to ISKCON for
publication.”
Çrépäda Tridaëòé Bhaktivedänta
Raddhanté Mahäräja

Çrépäda Tridaëòé Bhaktivedänta

Raddhanté Mahäräja is a disciple of Çréla
Bhakti Prajïäna Keçava Goswämé. He
has resided at the Devänanda Gauòéya
Maöha, Navadvépa, for 55 years.
“I first met Abhaya Caraëäravinda when both he
and I were gåthasthas in the 1940’s. I had met Çréla
Bhaktisiddhänta Sarasvaté Öhäkura when I was just
five years old. I never wanted to enter married life,
but my family wanted me to. Later my wife died at a
young age and I joined the temple here at the
Devänanda Gauòéya Maöha. I have lived here for
fifty-five years. I saw Abhaya Bäbu coming and
going from Navadvépa and also sometimes in
Chunchurä. He was always like a father to us,
bringing prasäda sweets and telling hari-kathä.
“There is one particular occasion I recall observing.
There was a special relationship between Abhaya
Bäbu and Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja. This was very early in the life of our
maöha. This area around here was only forest;
nothing was developed. We had one room that was
rented and used for bhajana and ärati. Then later
we got this land where the maöha has been built.
Only twenty devotees lived here during that time.
“One day Çréla Keçava Mahäräja and Abhaya
Caraëäravinda Prabhu were sitting together outside
the hut with a few other devotees. They were
studying Çrémad-Bhägavatam. There was some
discussion between them about some çlokas. There
were some heated arguments about siddhäntic
points. Then Abhaya Bäbu disagreed with Çréla
Keçava Mahäräja. He put forward a very challenging
question. But then Çréla Keçava Mahäräja answered
his question so completely and wonderfully that all
the devotees were astonished. Abhaya Bäbu was also
satisfied with the kathä of Çréla Keçava Mahäräja.
So, with great affection he bent down to Çréla
Keçava Mahäräja’s feet and paid daëòavat-praëäma,
holding onto his feet with happiness. Then Çréla
Keçava Mahäräja also paid his säñöäìga-daëòavat
and they were embracing each other very joyously.
Still today I remember with inspiration this
beautiful memory of the association of exalted
devotees.”
Çréman Dayäla Hari Brahmacäré

Çréman Dayäla Hari Brahmacäré, a

disciple of Çréla Bhakti Prajïäna Keçava
Mahäräja, was interviewed in Navadvépa
in March, 1999.
“I used to live in the Devänanda Gauòéya Maöha
and the Siliguri, Garaëa and Keçavajé Gauòéya
Maöhas. I would travel between all those places. I
first saw Çréla Swami Mahäräja in 1935 when he was
a family man, a gåhastha wearing white cloth. I was
there at the saìga in 1947 when he accepted the
title ‘Bhaktivedänta’ from his godbrothers while he
was living in Calcutta. I was also present in 1959
when he received sannyäsa in Mathurä.
“Sometimes I resided in Mathurä while he was also
living there. He kept a room at the Keçavajé
Gauòéya Maöha for three years, and I also stayed in
the same room. He often went from Mathurä to the
Rädhä-Dämodara Temple, and then back again. He
also wrote Easy Journey to Other Planets there in the
maöha. I remember when he sent a copy of this book
to Çréla Vämana Mahäräja at the Uddhäraëa
Gauòéya Maöha. I have that original here. I have
saved the first copy of Swami Mahäräja’s book for
forty years.
“I saved many letters from Swami Mahäräja to
Keçava Mahäräja, Vämana Mahäräja and others
since 1959. After accepting sannyäsa, he sent a
letter to his godbrother, Paramärthé Mahäräja at the
Éçodyana Gauòéya Maöha, in the Medinépura
District, informing us that he had accepted the
renounced order from our guru mahäräja in
Mathurä through the agency of Näräyaëa Mahäräja.
Upon receiving the letter, we all performed
parikramä of it with great happiness. I will try to
find that letter telling about his sannyäsa in this
pile.
“I was also at the Devänanda Gauòéya Maöha here
in Navadvépa when Swami Mahäräja visited in 1967
with Rämänuja and Acyutänanda Brahmacärés. He
was staying in the middle room with the yellow
door. We would send him his lunch there. He told
me with affection that he wanted me to live with
him, to be close to him, and that would help his
preaching by the grace of Mahäprabhu. He also
asked Trivikrama Mahäräja to send bead bags and
mådaìgas for his preaching work in the West.
“Later, when Swami Mahäräja was again staying
here with us, he used an umbrella. Nikuïja Prabhu
received it from him and later gave it to me as
prasäda. I still have that same umbrella, which I
have kept safely here.
“I especially remember how during his visit he led
Gurv-añöaka, saàsära-davänala-léòha-loka, during
maìgala-äratika at Parama-gurudeva’s altar. He also
sang Hare Kåñëa Hare Kåñëa. It was emotional, how
he expressed his bhäva. He delivered some
wonderful lectures in English to us about Çré
Caitanya’s mercy.
“We were told that when Swami Mahäräja heard
about Çréla Keçava Mahäräja’s disappearance, he
performed commemorations everywhere, in all of
his centers. He was crying. He told how he had so
much affection for Guru Mahäräja, and how it was
by his force he had gotten sannyäsa.
“Once I was in Mäyäpura when Swami Mahäräja
went on a morning walk. When he returned back
after ärati he offered mahä-prasädam with his own
hand to Bäbäjé Mahäräja and myself. He
remembered our relationship, ‘You are coming from
Mathurä? I saw you in Mathurä on the day of my
sannyäsa.’ Another time I heard Swami Mahäräja’s
kértana at the time his temple was constructed in
Mäyäpura. That time I went to Mäyäpura alone and
saw him there. I was alone with him in his room and
then his sister, Pishima, came in and gave me
prasäda. He asked me, ‘How are you?’ We spoke in a
personal way. When I left, he said, ‘Thank you very
much for coming.’
“Later, when I was back in Mathurä I met him
again. He told me, ‘Don’t depend on anyone’s order.
You are always connected with us, with ISKCON.
You don’t need to wait for any person to order you
to go preach–you have Mahäprabhu’s order. I can
have a visa arranged for you. Oh, no need, you just
preach!’”
Çrématé Pishima Prabhavaté

Çrématé Pishima Prabhavaté is a disciple

of Çréla Bhakti Saraìga Goswämé
Mahäräja. She was a friend of Çrélä
Prabhupäda’s sister, Çrématé Pishima
Bhavatariëé. She resides at Imlé Talä,
Våndävana.
“My guru mahäräja is Çréla Bhakti Saraìga Goswämé
Mahäräja, a godbrother and friend of Çrélä
Prabhupäda since the early times. I was just a young
girl when I first met Çrélä Prabhupäda in Calcutta
through our family connection.
“After Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
went into aprakaöa-lélä, many of the Vaiñëavas were
fighting. At that time, my guru mahäräja was
preaching in the West, in London. So the devotees
called Gurudeva back and he came quickly to
Calcutta. Near the original maöha, they built a new
maöha. Çréla Bhäraté Mahäräja, Goswämé Mahäräja,
and Çréla Çrédhara Mahäräja were all coming to visit
there and giving very good hari-kathä. I would go
there at this time with my grandfather. This was
where I met Çrélä Prabhupäda, who was then
Abhaya Caraëa De, and where I would meet with
his sister Bhavatariëé, Pishima. I saw him regularly
at the maöha only, not at his family home. I didn’t
know Prabhupäda’s parents or other relatives in the
beginning.
“When all the Vaiñëavas were quarrelling,
Prabhupäda told me that he would not go to the
maöha anymore. But then Çrédhara Mahäräja told
him he should go there and stay some time to help.
Goswämé Mahäräja, Çrélä Prabhupäda, Çréla
Çrédhara Mahäräja, and Çréla Yäyävara Mahäräja
used to meet together, speaking in a very friendly
manner, and would often laugh. One time I heard
Prabhupäda joke to Yäyävara Mahäräja, ‘Oh, you
are a sannyäsé, how can you understand gopé-bhäva
(the loving mood of the young female residents of
Våndävana)?!’ The devotees would become so
pleased to see those godbrothers associating together
like this. These meetings were in Calcutta at Çrélä
Prabhupäda’s house near Bagh Bazaar.
“It was after my marriage that I would see him at his
house. Once I went with Guru Mahäräja to
Prabhupäda’s house when he was a gåhastha, before
he came to live in Våndävana and long before he
preached in America. He was holding a
präëapratiñöhä ceremony to install deities in his
home. I think those same deities, small Çré Çré
Rädhä-Mädhava, were at some time worshipped in
his temple in Mäyäpura.
“As godbrothers, Goswämé Mahäräja and Çrélä
Prabhupäda were close to each other. Prabhupäda
used to help Goswämé Mahäräja financially
whenever he needed donations. But later, when
Prabhupäda’s medicine business failed, at that time
he couldn’t help. Sometimes Prabhupäda had some
family problems and he would consult Goswämé
Mahäräja and Çrédhara Mahäräja about what to do.
Often I saw them in heart-to-heart discussions
together. They used to say that this saàsära
(material life), this mäyä, is very bad. Everything is
bad in this world.
Sometimes I was told that Prabhupäda was
deliberating on how to arrange his household life in
order to facilitate his guru-sevä and preaching. But
because of his strong responsibilities and the mood
of his relatives, he was restrained. All the family
used to drink tea and he didn’t like it. They were
interested in being modern. The son used to wear
pants instead of dhoté. Prabhupäda was very duhkhé
(sad) in those days. Prabhupäda used to tell me that
he could not do good sevä at his house because his
family was not in the same mood. He would say, ‘I
cannot take good care of Öhäkurajé, but if one just
does very high-class preaching everywhere he goes,
then that is sufficient.’
“After Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
went into aprakaöa-lélä, Prabhupäda had asked his
wife and sister, ‘From whom will you now take
dékñä?’ His sister, Pishima, had already taken hari-
näma initiation from Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda, but his wife had not taken
anything. They didn’t know what to do, so he
recommended that they take initiation from
Goswämé Mahäräja. In this way they became the
disciples of Çrélä Prabhupäda’s godbrother, and I
became the godsister of Pishima and Rädhäräëé De
(Çrélä Prabhupäda’s wife before he took sannyäsa).
“I became good friends with Pishima. She was older
than I and acted as an affectionate sister. When I
first met Çrélä Prabhupäda in Calcutta, he was quite
robust and Pishima was also like that. She had not
approved of his wife so much, and thus it was not
compatible that they all lived together. Prabhupäda
helped arrange Pishima’s marriage and departure
from the family home.
“She lived in Calcutta and eventually had many
sons. Her husband was not so good, and she spent
much time at her brother’s [Prabhupäda’s] home. It
was there that she told me about his requesting
sannyäsa from Çrédhara Mahäräja and about his
leaving home. She told me she had offered to look
after the family because some of her sons were
advocates.
“I became a widow at a young age. I lived for some
time in my gurudeva’s Calcutta maöha and later
came here to the Imlé Talä Maöha in Våndävana.
Nemi Goswämé Mahäräja gave Imlé Talä into the
care of our guru mahäräja. At that time it was not
developed. Those godbrothers used to sometimes
meet at Imlé Talä and sometimes at Rädhä
Dämodara or Keçi Ghäöa. This was when
Prabhupäda was living at the Vaàçé Gopäla Temple.
Then Gorachand Goswämé invited Prabhupäda to
come and reside at the Rädhä Dämodara Temple.
Prabhupäda spent Rs.500 to make a new room. In
those days that was very costly.
“Once, while I was living at Imlé Talä, the stairs in
the Rädhä Gopénätha Mandira needed repair.
[Rädhä Gopénäthajé are the Deities at Imlé Talä.] I
found an engineer and he said it would cost
Rs.4,000. I thought I would ask my godsisters for
donations. At that time, Pishima came to
Våndävana and said she would give all the money
but not to tell anyone. Afterwards her oldest son,
Chandan Bäbu had a dream where Gopénätha
appeared and told him, ‘You have made this
staircase, now you must repair the courtyard as well.’
Chandan Bäbu told the Lord that he wouldn’t do it.
Then Gopénätha said to him,’Your mother would do
it.’ Chandan Bäbu said that he did not have so
much faith anyway. But then he thought about it
and said, ‘Because Öhäkurajé has told me to do it, so
I must do it.’
“When Prabhupäda was first staying at the Rädhä
Dämodara Temple, he used to call for me to come
and do some sevä for him. Sometimes he would
allow me to do the cooking for his offerings. I would
usually prepare sukta, green papaya, green banana,
eggplant and potato. During this time he had a
Giridhäré-çilä he kept in a box. He would offer
everything very nicely and then take prasädam.
“Kåñëa däsa Bäbäjé Mahäräja would visit him daily.
Kåñëa däsa Bäbäjé was very respected in all the
Gauòéya Maöhas. Together they would chant the
Ñaò-goswämy-añöakam very beautifully. I remember
during this time that he used to call me ‘Prabhä.’
Often he would joke with me, tease me and tell me
to sit down. Prabhupäda pre ache d to me, s aying,
‘Without hari-näma, nothing is good.’ Sometimes he
would gravely instruct, ‘Prabhä beté (daughter),
hari-bhajana, hari-näma first and then sevä.’ He was
always doing high bhajana himself. He told me, ‘If
all day you are only working, then this is not good.
Always do kértana. Don’t waste any time.’
“While he was living there he was still wearing
gåhastha-veça. Then one day he came back from
Maöhurä as a sannyäsé, in red cloth with daëòa. He
had received the renounced order from his
godbrother and friend, Çréla Keçava Mahäräja. After
this, he no longer allowed me to come to visit much
there or to cook personally for him. He was very
strict and very grave at this time, doing strong
vratas in his behavior and sädhana. Since I was still
considered a young lady, though I was a widow
living in Våndävana since age 25, he would not
associate with me as before. All of that time prior to
his going to America, Prabhupäda never would talk
to me because he was a sannyäsé and I was like a
family member. Whenever he had any guests or was
giving pravacana (discourses) in his room, only
reluctantly would he let me sit in the far corner of
the room. Even then he carefully instructed me not
to speak.
“Before going to the West, Çrélä Prabhupäda rigidly
didn’t talk to any ladies. Only after coming back
from the West in his role as gurudeva did he
instruct them. When he came back to India in 1971
with new disciples, including his young girl students,
he again treated me like a little sister. He was again
kind and affectionate and helped me and allowed
me to personally do service. He asked me to teach
his lady disciples because Westerners don’t know
the culture and they were all dancing together at
äraté in the dharmaçälä. He said, ‘Please teach them
how to behave properly.’ They were all staying at
Saraf Bhavan, and the Mahäräja of that place
respected Prabhupäda very much. So I spoke to the
girls and they were all good and tried to follow as
well as they could at that time.
“When Prabhupäda brought his disciples to
Våndävana in 1972, they stayed at the Vasanti
Dharmashala near the sabjé market in Loi Bazaar.
Prabhupäda stayed in his small rooms at the Rädhä
Dämodara Temple. At that time, Prabhupäda
requested me to teach the girls cooking and all other
cultural things, such as how to dress properly, how
to clean, and how to behave appropriately.
Prabhupäda would ask me to prepare dokla, sukta,
panér sabjé, arbi, greens pakorä, and other Bengali
dishes.
“When the Kåñëa Balaräma Mandira was first
opened, I used to walk there from Imlé Talä every
day to cook for the devotees, or to cook for
Prabhupäda. Sometimes Prabhupäda would send
Kiçoré to bring me there. One day, I remember,
when Pishima was also helping to cook for Çrélä
Prabhupäda, he called her in and said he wanted a
special preparation. She did not have those
ingredients there in the kitchen, so she immediately
instructed me to go and get them in the market. But
in those days there was no market nearby, only far
away in the town, and also there were no rickshaws.
So I ran all the way there, purchased those things,
and then quickly ran all the way back to Ramaëa
Reté so that we could have that offering cooked for
Çrélä Prabhupäda as he had requested.
“When Pishima came to visit in Våndävana, she
couldn’t stay with me at Imlé Talä because the
bathrooms were so far away from the rooms and it
was difficult for her to walk. She wanted to stay at
the Rädhä-Dämodara Mandira but they wanted so
much money. At ISKCON there was no restaurant
yet at the guesthouse, but finally she decided to stay
there. But although Prabhupäda’s disciples looked
after her very well, still she missed her Bengali
association so much. So she requested me to come
and stay there with her, which I did. We had a close
relationship, even closer than mother and daughter
or sisters.
“When Prabhupäda was in Rishikesh in 1977 and
was so sick, I sent a telegram to his wife and son,
Vrindavan De, but they could not come to
Våndävana to see him. But when I telegramed
Pishima, she immediately came along with her son,
Chand Bäbu. When Pishima came she asked
Prabhupäda, ‘Now what do you want do eat?’ He
replied that he didn’t want anything. She knew that
Prabhupäda liked sukta and so she made that for
him. However, he could only take a finger lick of it.
After that, for twenty days he didn’t eat anything at
all. Pishima’s devotion for Prabhupäda was always
very great, and at the end, her separation from him
was pathetic. She and I spent much time together
remembering and discussing him with great
affection.”
Çrépäda BhaktivedäntaVaiñëava
Mahäräja

Çrépäda B.V. Vaiñëava Mahäräja, a

disciple of Çréla Bhakti Prajïäna Keçava
Mahäräja, is a renowned kértanéya who
preaches mainly in Bengal and Assam.
He was interviewed in March, l999 in
Navadvépa Dhäma.
“When Abhaya Prabhu came to Mäyäpura as a
gåhastha, he met with Çréla Prabhupäda, Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, at his house in
Caitanya Maöha. He came there several times, and
then after Çréla Prabhupäda’s departure he returned
to his gåhastha home. From there he later went to
Mathurä and Våndävana. He made a shop selling
homeopathic medicine near Viçräma Ghäöa in
Mathurä. Keçava Mahäräja heard this and said,
‘Give up this medicine shop. I will give you
sannyäsa.’
“After Çréla Bhakti Prajïäna Keçava Mahäräja gave
sannyäsa to Swami Mahäräja in 1959, Çréla Keçava
Mahäräja went to Mäyäpura, while Swami Mahäräja
went to Agra with four brahmacärés: Kuïjabihäré,
Çeñaçäyé, and two others. When he first went to
Agra after taking sannyäsa, he made some disciples
there. He gave hari-näma to two or three people.
When those brahmacärés came back, they told
Keçava Mahäräja about this. Keçava Mahäräja called
him and said, ‘Swami Mahäräja, did you make some
disciples?’ ‘Yes,’ he said, ‘since you have made me a
sannyäsé, why should I not make disciples? This is
like marriage with Kåñëa. As the spiritual parent, I
must make children.’
“Swami Mahäräja met with Dr. Radhakrishnan in
Räñörapati Bhavan, and requested him to give a
letter of recommendation to enable him to get a
visa. Dr. Radhakrishnan skeptically questioned
Swami Mahäräja, ‘What will be the result of
preaching in the foreign country?’ and he did not
give the letter Swami Mahäräja needed. At that
time, Dr. Radhakrishnan discussed Vaiñëava
religion with Swami Mahäräja. ‘You are the
President of this India,’ Swami Mahäräja said to
him, ‘but what are you doing for its benefit? There
are so many dacoits and others here but you are not
punishing them. What is the essence of your mood?
You should be like Närada Åñi with Välméki.
Välméki was a hunter but took the räma-näma.
Mahäprabhu even saved Jagäi and Mädhäi. What
are you doing about this? My advice is that you
should hear the Çrémad-Bhägavatam and then tell
hari-kathä to the public as a medicine to cure their
disease.’ After that, they made an experiment. Dr.
Radhakrishnan arranged for Swami Mahäräja to
give Bhägavatam pravacana in the local jail for a
week, or perhaps a month. Afterwards, Dr.
Radhakrishnan was so pleased, he arranged for him
to get the visa for going abroad. Swami Mahäräja
did this all alone. I heard him tell the story to Çréla
Keçava Mahäräja.
“Swami Mahäräja used to tell us, ‘If I go to the
foreign countries they will be very angry with me, so
I will treat them as Nitäi Prabhu dealt with Jagäi
and Mädhai–with ‘Hari bol!’ They are like beasts,
and they should be transformed into men. I must
help to encourage them to chant the Hare Kåñëa
mahä-mantra, and to avoid eating flesh and
drinking intoxicants. In this way they may become
human beings.’”
“Swami Mahäräja went alone to the foreign
countries. Later he sent Rs.200 and we sent
mådaìgas to him there. He wrote some letters to
Çréla Keçava Mahäräja as well, but perhaps nobody
saved those. He also wrote to Änanda Prabhu and to
Kåñëa Kåpä Prabhu.”
Çréman Sukhänanda Prabhu

Çréman Sukhänanda Prabhu is a

brahmacäré in the Gauòéya Vedänta
Samiti. He was born in 1937.
“My relationship with Çréla Bhaktivedänta Swami
Mahäräja began in 1948 when I was 11 years old. I
was living in Navadvépa and I happened to purchase
a special book at an outside bookstall in front of the
Govinda Mandira in downtown Navadvépa. I was
interested in medicine at that time and was
considering becoming a physician of some sort, so I
used to look at books on that topic. I saw that they
had a book there called Vaijïänika Jala Chikitsä
(Scientific Water Treatment), which was published
in Calcutta. It was a nature cure book written by a
Dr. Abhaya Caraëa De. Of course, that was Çréla
Swami Mahäräja when he was a gåhastha. “I read
this book, which at that time was the most
authentic and up-to-date book on the topic. I
actually still have this original book and I am willing
to let the devotees photocopy it. It is about scientific
water treatment–naturopathic water cure where
you take Gaìgä-jala and rub the body and do
massages with hot and cool fomentations. Many
years later, Çréla Swami Mahäräja requested me to
come to Våndävana and treat him by performing
this exact process.
“I come from a family of Vaiñëavas in the Gauòéya
Maöha. My mother and father were deeply attached
to bhajana, but I still wanted to be a naturopathic
doctor. Later I kept in touch with Çréla Swami
Mahäräja concerning his water cure. At that time
he had moved to Allahabad and had started his
Prayag pharmacy, where he dealt in Äyurvedic,
homeopathic and naturopathic medicine, much of
which he made himself. He had some setback in that
business and had lost some läkhas of rupees. He told
me these things. When I was studying medicine in
Vaidyasägara College in 1954, I used Çréla Swami
Mahäräja’s book as one of my main source materials.
Then, in 1968, I got my certificate in nature cure
training as a naturopath.
“When Çréla Swami Mahäräja was ill at the Kåñëa-
Balaräma Mandira in Våndävana in 1977, there was
a period of six months where Çréla Näräyaëa
Mahäräja would go to visit him with myself and
some of the other brahmacärés from the Keçavajé
Gauòéya Maöha. Once when he was feeling very ill,
he had not eaten anything for many days. He
couldn’t digest anything so he asked for me to come.
I came in the morning and evening every day for
two weeks, traveling back and forth from Mathurä
to Våndävana. When I arrived at 10:00 in the
morning, I would massage Çréla Swami Mahäräja
with Gaìgä-jala for one or one-and-a-half hours,
and then I applied special fomentations and hot and
cold packs, and different methods according to his
condition. Then I would do the same thing again in
the evenings.
“When Çréla Swami Mahäräja was feeling better, I
would give him a half-hour massage, and then a hip
bath in Gaìgä-jala, and then he would sit in
lukewarm water for six minutes. Next I would soak
his feet for nine minutes in hot water and then give
him a cold friction bath for thirty minutes. I would
alternate the fomentations between the hot and the
cold–hot for three minutes, cold for three minutes–
back and forth three different times, and then he
would do that on his belly for eleven minutes.
Before this, Çréla Swami Mahäräja hadn’t been
drinking or eating for twenty-seven days. After this
treatment for several days, he was feeling so much
better that he said he felt inspired.
“Before he started the treatments, I remember him
saying to me in a very grave manner,’ Can you save
me from death? I have so much to do.’ After the
series of treatments he felt much improved and he
decided to fly by airplane to Britain to preach there.
“During those massages, I asked Çréla Swami
Mahäräja about the importance of naturopathic
medicine. He told me how his disciples were getting
sick in India, and then I asked him if I could start a
water-cure clinic right next to the Kåñëa-Balaräma
Temple. Çréla Swami Mahäräja said, ‘Yes, that would
be very good.’ I said, ‘I will need some money to start
with.’ He asked how much I would need. I said I
would need 1 ½ läkha rupees, which was a lot of
money at that time, but he still said, ‘Yes.’
“Çrépäda Näräyaëa Mahäräja also used to come to
see Çréla Swami Mahäräja during that period, and
one day he came while Çréla Swami Mahäräja was
getting his daily treatment. I had started taking çikñä
from Näräyaëa Mahäräja just a year earlier, and I
had put myself under his care. In those days, things
were very strict. Çréla Näräyaëa Mahäräja and Çréla
Swami Mahäräja discussed my proposal, and
Näräyaëa Mahäräja said, ‘So what does he need?’
Çréla Swami Mahäräja replied, ‘I offered to give him
a lakh and a half of rupees to open a clinic.’
Näräyaëa Mahäräja just laughed and said, ‘You
cannot give him. He is not qualified to take that,’
and they laughed together.
“There is one memory that stands out in my mind.
One day when I was giving treatments, and he had
been lying down for a whole week, he sat up halfway
into the treatment and asked for tilaka. He took the
tilaka, said ‘oà keçaväya namaù,’ and then he
applied the most perfect tilaka without a mirror.
After this he asked me to come over next to him.
He put his hand on my head and gave me a blessing.
He said that he wanted me to have everything I
wanted in my spiritual life. I was very fortunate to
have been able to serve him.”
Çréman Viñëu Bhasak Prabhu

Çréman Viñëu Bhasak Prabhu is a disciple

of Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja. He was initiated in
1949 and in 1950 married Kamalä, the
daughter of Sanätana Prabhu, who later
became Çrépäda Muni Mahäräja. His
father was the late Rakal Chandra däsa
Adhikäré, a disciple of Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, and
his mother, Sarala devé, was also a
disciple of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura.
“I saw many Vaiñëavas at the maöha. Atulänanda
brahamacari, who later became Tapasvé Mahäräja,
lived at the Chetla Gauòéya Maöha, Rajbari
(Calcutta). He expired at the age of 88. He was
senior, well known to my father and a very good
friend of Swami Mahäräja. My father was initiated
in 1932. My mother was initiated in 1933 or ‘34.
When I was nine years old, I saw Çréla
Bhaktisiddhänta Sarasvaté Mahäräja at the
Caitanya Gauòéya Maöha in Mäyäpura. I saw him
for only a few moments, and it was very wonderful;
he was very handsome. But nobody could touch his
feet. Oh no. Nowadays sannyäsés allow, but not
during those days.
“My father and mother met Swami Mahäräja many
times. He was a godbrother and Bengali friend from
outside the mission as well, at that time living in
Allahabad. He attended the Çré Rüpa Gauòéya
Maöha. My father visited the maöha to have darçana
and hear preaching every day. Swami Mahäräja also
attended those darçanas. I was a student in
Allahabad at that time. I saw him on occasion also,
especially at utsavas. He was a gåhastha then,
wearing white dress. My father told me he was a
perfect gentleman. We always respected him, so in
October, 1952, in Allahabad, we asked Abhaya Bäbu
to perform the first rice ceremony for our eldest son.
“Sometimes my father would go to Swami
Mahäräja’s home and they would have hari-kathä
together. He spoke the English language very
sweetly. I never saw him in an angry mood. We were
afraid of our father, for he was very strict, but
Abhaya Bäbu was like an uncle.
“In later years, several times I went with my father
to the Albert Road mandira area to visit Abhaya
Bäbu. They were good friends and godbrothers.
However, every time I tried to go there later on, he
was always in foreign countries. We lived 207
kilometers away but I went on railway business
during official duties, only to find that he was not
there.
“I remember that our guru mahäräja, Çréla Bhakti
Prajïäna Keçava Mahäräja, said that Swami
Mahäräja was a genius, and that he had a vast
knowledge of the English language. My fatherin-
law, Muni Mahäräja (formerly Sanätana Prabhu)
was Swami Mahäräja’s guru-bhäi; they also took
sannyäsa together. He loved my father-in-law like a
brother.”
Çrématé Kamalä Bhasak

Çrématé Kamalä Bhasak, the wife of

Viñëu Bhasak, is the youngest daughter of
Muni Mahäräja, the sannyäsa godbrother
of Çréla Prabhupäda.
“Abhaya Caraëäravinda was wearing white dress
when he lived in Allahabad. He lived in our locality
and visited the Rüpa Gauòéya Maöha. Once he came
to our house, the time he performed the rice
ceremony of our eldest son.
“He would go to my family home (in Bengal) and
visit with my family and take prasäda, but I was
stationed far away and could not come. To get to
the Howrah Station I would have to travel 600
miles. But I did see him earlier on four or five
occasions when he visited my father, Sanätana
Prabhu, and took prasäda. I remember the first time
he came. He asked me, ‘What is your birthplace?
Where were your mother and father from?’ I heard
my father and him speaking together so much. He
would have much hari-kathä there with my father as
well as my husband’s father, and he led kértana as
well. During those times he stayed at our home, I
also saw him chanting hari-näma. Being a
godbrother of my father, he gave much affection to
me as well. He loved me and spoke sweet words,
treating me like his own daughter.
“In Mathurä, our father retired from family life. At
first my father did not agree to take sannyäsa, but
Näräyaëa Mahäräja requested him to do it. They
said, ‘You are an old man. Take, take.’ And Abhaya
Bäbu Prabhu said, ‘If you take sannyäsa, I will take
sannyäsa as well.’ So he took sannyäsa initiation in
the same ceremony as Abhaya Bäbu. Shortly
afterwards, he expired when he was 98 ½ years old.”
Çrépäda Mädhava däsa Bäbäjé

Çrépäda Mädhava däsa Bäbäjé, Age 82,

lives at Rädhä Kuëòa. He is a disciple of
Çréla Çrédhara Mahäräja.
“Our guru mahäräja told us how Swami Mahäräja,
after waiting many years, took initiation in
Allahabad from his gurudeva, Çréla Siddhänta
Sarasvaté Prabhupäda. After his dékñä ceremony, he
began to do his Back to Godhead periodical and he
would give a copy to us. He was doing all the work
to get it started and to continue it, and that wasn’t
an easy task to do alone. He was a true sädhu. He
had such strong conviction (niñöhä), like Çréla
Bhaktivinoda Öhäkura. We all agreed he was a great
bhakta.
“Sometimes we disciples of Çréla Guru Mahäräja
stayed in Swami Mahäräja’s big family house in
Calcutta at Banarjee Lane. I remember how he had
very strong principles about the worship of
Öhäkurajé, even in those early days. He had his
business adjoining the house. There were three
buildings and we had four rooms upstairs in one of
them. Çréla Çrédhara Mahäräja and Govinda Prabhu
often stayed there in those rooms. I also came for
duty service. It was a small Gauòéya Maöha center. I
stayed on and off there at his house for two years. I
remember many times going for preaching
engagements with him and hearing hari-kathä from
him and my guru mahäräja. He was always quite
affectionate to me, to all of us, like we were his sons.
“He first wanted to take sannyäsa from Çréla
Çrédhara Mahäräja. For four months he was
constantly with Çrédhara Mahäräja, close by his side,
but Guru Mahäräja said due to his close connections
with Çrélä Prabhupäda’s family he was unable to give
him sannyäsa. So on Guru Mahäräja’s suggestion he
went to Keçava Mahäräja in Mathurä and received
sannyäsa there.
“He did amazing preaching on the earth, beyond the
limits of this world. He traveled around the world 14
times. He told me how he traveled so much for the
sake of his disciples. Just like a parent takes care of
his children, or like a lover loving his beloved, he
traveled for the sake of them. He felt concern for
them. If he hadn’t done this, what would have been
their fate? One day, I met him after he returned
from the West and I asked, ‘Has your desire been
fulfilled?’ Prabhupäda said, ‘How it happened from
that beginning I don’t understand. It is
incomprehensible how my preaching desire was
manifested by Kåñëa.’”
Çrépäda Kñérodakaçayé Mahäräja

Çrépäda Kñérodakaçayé Mahäräja (now

Kirodar däsa Bäbäjé Mahäräja) is a
disciple of Çréla Bhakti Prajïäna Keçava
Mahäräja. He was 73 years old at the time
of this interview.
“I was present in Mathurä in 1959 when Çréla
Bhaktivedänta Swami Mahäräja took sannyäsa. I
heard this conversation between them in Çréla
Keçava Mahäräja’s room before Çréla Swami
Mahäräja’s sannyäsa ceremony. Swami Mahäräja
was questioning whether he had the strength to do
it, and Çréla Keçava Mahäräja said, ‘You may not
have sufficient strength, but that strength will give
you strength as you carry out his order. You just be
the instrument and Mahäprabhu will spread
everything through you. Take sannyäsa and preach,
then everything will happen.’ Çréla Keçava
Mahäräja advised Çréla Swami Mahäräja, ‘You may
have only a little knowledge about the foreign
preaching, but you will be inspired by Çréla
Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. By
his mercy you will do everything there.’ He was
encouraging him like this in the room. I saw the
three of them, Swami Mahäräja, Keçava Mahäräja,
and Muni Mahäräja together before the initiation.
“I recall how Çréla Swami Mahäräja gave a class at
Devänanda Gauòéya Maöha in 1967 when he came
to visit us. He told us how he was doing kértana and
was thus saved from the thundering and squalling
on the ship to America, otherwise that ship would
definitely have sunk. The ship’s captain said that
they were saved by God’s grace only because a
devotee was chanting kértana on board.
“Once Swami Mahäräja told us that he gave many
lectures here and there when he went to the West,
but there was no result. Afterwards he started
kértana and it was by the effect of the kértana that
everybody received the devotional mood. He tried
to speak, to force the impression that everybody
should follow Mahäprabhu, but none of the
Westerners were moved to act. However, when he
performed kértana with kartälas, then action began
and the young Americans began to become
transformed.”
Çréman Näräyaëa Candra Prabhu

Çréman Näräyaëa Candra Prabhu is the

son of Çréla Muni Mahäräja, who took
sannyäsa with Çréla Prabhupäda in 1959.
He is a disciple of Çréla Çrauté Mahäräja
and was 81 years old at the time of this
interview.
“I am the son of Muni Mahäräja, who was formerly
known as Sanätana däsa Adhikäré. I am a gåhastha
and live near Calcutta in Hoogli. My father left our
home for the Gauòéya Maöha when I was still a
student, so I don’t have that many clear memories.
My father was older than Bhaktivedänta Swami; he
was ninety-seven at the time that they both took
sannyäsa in 1959.
“I knew that Çréla Swami Mahäräja and my father
were bosom friends even in the early days in
Chunchurä and at Bagh Bazaar in Calcutta. They
had known each other in Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda’s temple where they met
while their gurudeva was still there. My father said
that Çréla Bhaktisiddhänta Öhäkura came to our
house for a program and prasädam and that
Bhaktivedänta Swami (then Abhaya Bäbu) also
came then. We were living in Begampura Village,
Jhar Gräma, Medinépura, in West Bengal.
“My father often told me about his friend, Abhaya
Bäbu, and how how they associated together. He
told me how they appreciated each other’s devotion
and how they often discussed Gauòéya philosophy
and preaching. Once, Bhaktivedänta Swami
Mahäräja came and stayed at our house for a few
days, and I saw him and my father having very
affectionate dealings. He was also affectionate to
me. My father and he used to meet together when
they both came to Navadvépa when Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda led the
Gauòa Maëòala Parikramä. Tent cities were set up
and the godbrothers spent time associating with
each other. “I also recall that Abhaya Bäbu and
Nemi Mahäräja, who was also a friend of my father,
arranged that my sister would go to the Mäyäpura
school that Çréla Bhaktisiddhänta Prabhupäda had
set up. It was also a girl’s school. I remember how
Abhaya Bäbu had encouraged my father to send her
to that school.
“I also met Bhaktivedänta Swami Mahäräja when he
returned from the West. One thing that struck me
when I saw him was that he was so affectionate to
his Western disciples. And when we saw him after
so long, he was loving to us as well. We children of
Muni Mahäräja have always felt honored that such
a glorious Vaiñëava as Çréla Bhaktivedänta Swami
Mahäräja has been such a friend of our family.”
Çréman Jita-Kåñëa Prabhu

Çréman Jita-Kåñëa Prabhu is a disciple of

Çréla Bhakti Prajïäna Keçava Goswämé
Mahäräja. He lives in Chunchurä.
“My wife, Vijaya devé, and I are both early disciples
of Çréla Bhakti Prajïäna Keçava Mahäräja. I was
present with our gurudeva in Chunchurä when
Abhaya Caraëäravinda Prabhu came to visit the
maöha and stayed there in one of the rooms. He
came periodically when Çréla Gurudeva was residing
there. I recall hearing Çréla Keçava Mahäräja ask
him, ‘Why are you moving here and there alone,
doing business and trying to maintain your family
who are not favorable? Why not take the renounced
order and join all of us here in full-time service and
preaching?’ I remember them speaking about that.
Prabhu was enthusiastic to do it but he didn’t know
exactly how or when.
“I didn’t have much personal interaction with
Abhaya Bäbu Prabhu until later, but I did have his
association a few times. We knew that he was very
respected and senior. All the disciples gave him so
much honor because he had a close relationship
with our gurudeva, but he wasn’t present much
during this time; he was mostly doing his business.
He said that he didn’t have the facility to visit our
maöha regularly. Prabhu had signed the original
incorporation papers of the Gauòéya Vedänta
Samiti, and he had planned the Samiti along with
Çréla Bhakti Prajïäna Keçava Mahäräja. Later, we
were happy to hear that Prabhu took sannyäsa
initiation from Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja. “We remember him best as Çréla
Bhaktivedänta Swami Mahäräja when he arrived in
Calcutta in 1970. I was working at the telephone
department in the wireless headquarters in
Hindustan Park, Bally Gaïj, and he stayed in a
house that was close to ours. My wife and I had
association with him then. We used to come to see
him for lectures and darçanas, and we also took
prasädam with him. We saw his Western disciples as
well. We were very moved by his preaching and
inspired by what he was doing.”
“There were a few unfortunate misunderstandings
on the part of the Gauòéya Vedänta Samiti towards
Çréla Swami Mahäräja. I will speak of them because
they reveal how easily confusion arises even in
dealings between Vaiñëavas who have respect and
affection for one another.
“In 1967 Çréla Mahäräja came to Calcutta and met
Gurudeva. He was warmly received by Çréla
Gurudeva’s disciples and stayed for a few days. He
and Çréla Gurudeva had an intimate discussion
about many things. Trivikrama Mahäräja and
Vämana Mahäräja were in the room. That was the
last meeting between the two godbrothers.
“When Çréla Bhakti Prajïäna Keçava Mahäräja
became ill, he stayed at Chunchurä. At that time
the devotees received some letters from Çréla Swami
Mahäräja, who was in America, addressed to Çréla
Trivikrama Mahäräja and asking for khola and
kartälas to be sent. Trivikrama Mahäräja sent a
telegram saying that Çréla Gurudeva was very ill. We
all know how when a guru is ill, everyone stops
everything and worries and tries to help out.
However, Çréla Swami Mahäräja’s letters kept
coming, asking why Trivikrama Mahäräja wasn’t
sending those things as he had promised.
“From our side we were wondering why in his letters
he didn’t mention the ill health of his friend, our
gurudeva. He didn’t say anything about Gurudeva
being so ill, nor did he inquire about him. This upset
us at that time, but later we realized he had never
received our telegrams or letters. Because he was
organizing his mission in America, traveling
extensively and starting temples in new places,
communications were either lost or reached him
much later.
“Then, after Çréla Gurudeva went into aprakata-lélä,
we received a condolence letter from Swami
Mahäräja in America. From his heartfelt reply, we
realized that he must not have received our letters
in a timely way. We had only imagined his
insensitivity.
“In 1971 or so, another misunderstanding arose. At
that time, Swami Mahäräja lived for some period of
time in Mäyäpura while he was establishing the
Mäyäpura Candrodaya Mandira. Çréla Çrédhara
Mahäräja found the land and told him about it, and
then Trivikrama Mahäräja and some of our
brahmacärés helped him go through the
Municipality to get clearance with the government.
He had wanted to buy another piece of land on the
Navadvépa side, but they convinced him that it was
not good. People were falsely saying it was the
birthplace of Caitanya Mahäprabhu and it was
encumbered legally as well.
“These were the first years after our beloved guru
mahäräja had disappeared, and the maöha was going
through transition, with Çréla Vämana Mahäräja as
Äcärya. This is typical; many maöhas are sensitive
during these times. Swami Mahäräja invited our
saìga to come into the gates of his new temple and
meet with him for the final day of Navadvépa
Parikramä. He gave us a special invitation, and he
wanted to greet us nicely. Our large party entered
the gates and performed mahä-saìkértana by Swami
Mahäräja’s kuöéra, but Çréla Swami Mahäräja didn’t
come out and no one welcomed us. We chanted
outside for a while, and then proceeded to Parama
Gurudeva’s samädhi further up the road in
Mäyäpura, feeling very disappointed.
“But only later we found out that Çréla Swami
Mahäräja had been called away to Bombay just at
that time for some critical dealings for his temple.
Consequently, he was not even present in Mäyäpura
at all. But nobody told us. No one understood the
significance of receiving us and explaining his
absence.
“These are examples of unfortunate
misunderstandings and miscommunication. They
illustrate how we cannot judge devotees of the Lord.
Our love and respect for Çréla Swami Mahäräja are
paramount in our remembrance of him and his
preaching mission.”
Püjäré from Çré Advaita Äcärya’s house
in Çäntipura, West Bengal

This story was heard in Mäyäpura in

1980. A man came to the ISKCON’s
Caitanya Candrodoya Mandira carrying
with him a copy of the Back to Godhead
article about Çréla Prabhupäda, entitled A
Lifetime in Preparation.
“Just recently an amazing realization occurred to me
that I wanted to share with devotees everywhere. I
have been the püjäré and sevaite at the house of
Advaita Äcärya for many years. I was also there
back in the 1940’s and 50’s. At that time, I noticed
that one gåhastha Bengali devotee used to come to
the temple quite regularly. He was dressed in a
white khadi dhoté and kurtä and he always came
alone. He would sit in the back of the mandira
without speaking, and he would chant hari-näma on
his mälä very quietly and deeply. I noticed that he
came on the weekends, usually once every month or
two in a regular way. After chanting there for many
hours, he would always thank me when he left. His
presence was profound and I became attracted to
him. Since his devotions were solitary, I never spoke
to disturb him. Sometimes I happened to notice that
while he was chanting, his eyes would be full of tears
and his voice would be choked up.
“Then, for a very long time he did not come.
However, I distinctly recall that in August of 1965, I
saw a saffron-clothed sannyäsé sitting in the back of
the mandira. In a moment I recognized him to be my
old friend from before. Again he sat for a long time
chanting Hare Kåñëa. I could see his beads moving,
his eyes closed in concentrated devotion. He was
weeping unabashedly even more than he used to
while he took the Holy Name. Finally, as evening
came, he paid his dandavat pranäma for a long time.
When he arose he came up to me and again thanked
me for my sevä here at Advaita Bhavan. I asked him,
‘Who are you? I remember you from so long ago.’
“He replied, ‘My name is Abhaya Caraëäravinda
Bhaktivedänta Swami Mahäräja. I am an unworthy
disciple of His Divine Grace Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, Çréla Prabhupäda, my divine
master. I have been coming here for such a long
time because my gurudeva has given me an
impossible mission. His desire was for me to go
across the ocean to the Western countries and
spread the sublime teachings of Çré Caitanya
Mahäprabhu. There are countless souls there who
have never heard of Çré Çré Rädhä-Kåñëa and so
they are suffering greatly. I have not known how
this mission of his will be successful, so I have been
coming here to this special house of Advaita
Äcärya, where he, Nityänanda Prabhu, and Çré
Caitanya Mahäprabhu would gather together to
plan the sankértana movement. It was here that they
launched the inundation of love of God that swept
India and continues to this day. Thus, I have been
praying very earnestly here that they will all give me
their mercy that somehow they will empower me
and guide me. I want to satisfy my gurudeva’s desire,
but I am feeling unqualified to do this.’
“As he was speaking to me, I saw tears falling down
on his cheeks again. Then he continued, ‘Tomorrow
I am leaving for Calcutta to go upon a ship across
the ocean to America. I do not know what will
befall me there, but I am praying most earnestly
here for help.’ Then he very humbly asked me for
my blessings. I was indeed moved by this Vaiñëava’s
sincerity and determination as I watched him depart
upon his journey.
“It was a few years later that I began noticing, for
the first time, white Vaiñëavas coming to Advaita
Bhavan. They were wearing dhotés and saris and
chanting on tulasé-mälä. I never spoke to any of
them but then one of them gave me this “Back to
Godhead” magazine from America. As I was looking
at the photographs, suddenly I recognized a painting
of the Founder-Äcärya who had brought Kåñëa
consciousness to the West. It was a picture of my
friend, Bhaktivedänta Swami, who had come and
prayed here so many times before. Then I realized
that he had actually accomplished that impossible
mission of his gurudeva. I saw that it was indeed he,
starting alone and without pretense, who had
accomplished this glorious miracle against all odds.
“As soon as I saw this, I came here to his temple in
Mäyäpura to tell you this information. I know that
he has gone from this world now, but I thought
perhaps you might want to know this story about
your and my beloved Çréla Prabhupäda.”
Jhansi Years From the 1950’s

Çrémati Kåñëa däsé Seini

Çrémati Kåñëa däsé Seini, the wife of Om

Prakash Seini, is from Chaman Ganj,
Jhansi. She is a disciple of Çréla B.V.
Näräyaëa Mahäräja.
“I first met Çréla Prabhupäda in the early 1950’s,
when I was 25 years old. I was just newly married,
living in my husband’s family home. That was
before we had any children. Çréla Prabhupäda lived
next door to us for three years. I remember that he
wore white and always wore a dhoté.
“He used to come to our home every evening, and at
night he would preach to us and teach us Äyurveda.
He gave free medicine to anyone who had a cough
or any other sickness, and he also used to cook for
us. I was a shy young girl, so I always put my veil
over my face. If he had to diagnose me, he would
take my pulse, and then I would touch his feet.
“We would all be so happy whenever he came to our
house. My father-in-law was also there, and he liked
Çréla Prabhupäda very much. Prabhupäda was a
little chubby in those days. In the three years that
he resided in Jhansi, he used to eat with us almost
every night. I would also cook for him. I remember
how he was always chanting the Hare Krsna mantra.
“Çréla Prabhupäda and Suresh Chand Shastri shared
a large room in the building they had rented next to
our house. That building was attached to ours. They
wanted to buy land in order to build a mandira in
Jhansi, and they tried to buy the land together.
However, the arrangement did not work out because
Prabhupäda could not afford it, so Shastriji bought
the land by himself. He still owns it even now, and
when devotees come there he shows them the room
and the same harmonium that Prabhupäda played.
Shastriji was Prabhupäda’s friend, and he is a friend
of ISKCON. He is 85 or 90 years old now, but he
remembers everything. He lived in the same room as
Prabhupäda. Every morning I used to hear
Prabhupäda playing the harmonium and chanting
bhajanas. His voice was very strong and beautiful.
“There was an Äyurvedic college in Jhansi, run by
Çilänätha Swami, and Prabhupäda would go there to
teach about Äyurvedic medicine and advertise his
own medicines. Wherever he went, he would take
his harmonium and play it. Prabhupäda had a
bicycle that he used to ride to the college every day,
and sometimes he would give my husband a ride on
the back of his bicycle. He gave my husband so
much affection. My husband told me even then that
he knew that Prabhupäda would be famous all over
the world some day.
“Çréla Näräyaëa Mahäräja also came to Jhansi to
visit Çréla Prabhupäda on two occasions, once with
Çréla Bhakti Prajïäna Keçava Mahäräja, and once in
a bus with some brahmacärés. I don’t recall seeing
Prabhupäda with any other visitors.
“When I first saw Çréla Prabhupäda, I could not
know that he would be so famous, because in those
days it wasn’t as it is today. Still, even at that time
people could tell that he was a great person when
they met him. He was so intelligent. Even now I
cannot understand how great he is [weeping], and at
that time I could not understand at all. Now I regret
it. I am very sorry that I could not understand his
greatness. ”
Çréman Om Prakash Seini

Çréman Om Prakash Seini is a resident of

Jhansi and a disciple of Çréla Näräyaëa
Mahäräja. He is the husband of Krishna
dasi Seini.
“From 1952 to 1955, Çréla Prabhupäda lived next
door to our home in Jhansi. He lived together with
Mr. Shastri, but it seemed that he was always
coming and going. He had been doing a
pharmaceutical business, but he told us that he had
come to settle here in order to preach Vaiñëavism in
our city. At that time I was only a young man and I
was busy with my studies. I was newly married and
mostly interested in establishing myself materially
for the future. I was not at all interested in religious
or philosophical topics, but he was a gentleman, a
saintly person, so I became acquainted with him as
our neighbor.
“Çréla Prabhupäda wanted to establish a temple and
a congregation of devotees in Jhansi. I was very
familiar with Jhansi and I knew many gentlemen
there, so Mr. Shastri encouraged me to take Çréla
Prabhupäda around the city to find a building for
his use. I liked historical topics, and I would tell him
the history of the local places. He wanted to know
this and listened, so we had many pleasant
conversations together. He sat on the back of my
bicycle and I took him here and there to examine all
of the places. He tried very hard, with great
determination, to get his place. Once or twice we
went together on the bicycle, and several other
times we went by taìga [horse carriage].
“He wanted to spread Hare Kåñëa, and especially
from Jhansi, but unfortunately, things were not so
favorable here. In the Bandel Khanda province, the
whole area is very much influenced by Lord Räma’s
devotees, and Kåñëa was not worshipped so much, so
it was difficult for the public to accept his ideas at
that time. Çréla Prabhupäda also had trouble
expressing his profound ideas in the Hindi language.
He mostly knew Bengali and very good English, but
we all spoke only Hindi.
“I remember when we went together to visit
different gentlemen in pursuance of his temple, he
would relate räma-lélä. He would give hari-kathä
very sweetly, telling many pastimes in great detail,
and then those people became attracted to him and
interested in his plans. He had a burning desire to
help the people of Jhansi spiritually, and he was
flexible in his preaching. I was impressed by his
determination to persevere against all odds.
“Many mornings he came from next door to call me
to assist him. I tried to avoid this because I was not
interested in starting the religious mission; I was
only interested in my own concerns. He gave me a
Bhagavad-gétä in Hindi and told me to please chant
the Hare Kåñëa mantra. But I didn’t want to hear
when he spoke. I couldn’t understand the deep
topics, so I told him, ‘How can I accept you now and
adopt these strict teachings? I am young and my life
is just starting. Perhaps I will be able to hear later,
but not now.’
“Still, his search for a temple continued, and one
day I took him to the place of Mr. Revar Shankar
Bhel, a prominent landlord of Jhansi. Çréla
Prabhupäda approached him and made a proposal
for the Radha Memorial Building, which he felt was
just correct for his use. Unfortunately, after very
much effort and trouble, that negotiation was
ruined and finally he had to leave Jhansi.
“Before he departed, he came to speak with us. He
encouraged me strongly, along with my wife Kåñëa
däsé, who had already been hearing from him with
sincerity. He used to come into our house and take
our pulse and prescribe medicines, but actually he
would also give us hari-kathä. So with great
confidence he ordered me to take to the chanting of
Hare Kåñëa and to make my life successful. He told
me, ‘You have to take it! You must! Some day
certainly you will do this.’ He was so very
affectionate to me. He was the only person who
truly cared about my real welfare.
“That was the last time that we ever saw him. Much
later we heard how he had gone to the West and
successfully spread Kåñëa consciousness to every
country. Then I began to remember his association
and his confidence in my becoming a devotee, so I
began associating with Vaiñëavas. Later we met
Çréla Näräyaëa Mahäräja from the Gauòéya Maöha.
When we met, the first thing he said to me was,
‘You have to take this kåñëa-näma!’ At that
moment, I immediately remembered Çréla
Prabhupäda and how he had said that to me. I felt
Çréla Prabhupäda himself once again speaking to
me. So, after waiting twenty years I accepted
initiation and now I have begun my devotional life
as he wanted. I am indeed a most fortunate soul to
have had his association and his unconditional
mercy in my life.”
Vänaprastha Years in Våndävana,
Mathurä and Delhi From 1954

Çréman Gopal Chandra Ghosh

Çréman Gopal Chandra Ghosh of the

Våndävana Research Institute was born
in 1939. He is a Vrajaväsé and a disciple
of 108 Paramahaàsa Vaiñëava Çré Pandit
Advaita däsajé Mahäräja of Govardhana,
who is in the line of Çréniväsa Äcärya.
“I saw and met Çrélä Prabhupäda at the Rädhä
Dämodara Temple when he was first living there.
When he sat on the veranda by his room in the
evenings doing japa there was rarely anybody there.
Some small boys would come and ask for prasäda.
He had one plastic pot with some perä or burfé in it.
He offered this to his pictures and distributed it.
“I saw he had pictures of Rädhä Kåñëa, Mahäprabhu,
Nityänanda Prabhu, and Jagannathajé. There was
also a small photograph of Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, which he daily worshipped with
devotion. When he was alone he had only pictures
there. Sometimes he cooked on his small stove and
sometimes he took prasäda from Rädhä Dämodarajés
temple.
“Another photograph that he kept in the early days
at the Rädhä Dämodara Temple was of Çréla
Çrédhara Mahäräja. There was his gurudeva’s photo
and also this one. I asked, ‘Who is this devotee? I
have not seen him before.’ He told me that this was
his godbrother, a very deep scholar of Mahäprabhu’s
aim, from whom he had received much knowledge.
He said he was a great master, his çikñä-guru. I saw
that it was a black and white photo of this tridaëòé-
svämé standing on an äsana. It was a miniature size
that he used for his bhajana. There were also photos
of Çréla Gaurakiçora däsa Bäbä, Çréla Bhaktivinoda
Öhäkura, and Çré Jagannätha däsa Bäbä. Çrédhara
Mahäräja’s photo was on the left side.
“He would always offer everything first to his
gurudeva and then he would take prasädam. Once I
witnessed an incident when the Rädhä Dämodara
püjäré put a garland from the altar around his neck.
He said, ‘No, no, do not put this on my head. I shall
offer it first to my gurujé.’ I took note that he went
and offered it to his gurudeva’s photograph in his
room and then only after that would he take it on
his head.
“There were several times I recall him telling me
about his gurudeva. Once he had a fever and was
sitting covered with a cloth and blanket, reading
Çrémad-Bhägavatam. I bowed my head to his feet,
and asked, ‘You are not feeling well?’ He said, ‘No, I
have a cold, so this little medicinal cure will be
helpful.’ The next day when I returned he was
happy, healthy, and was writing, maybe a
commentary, I did not see. I asked, ‘Today you are
feeling better?’ He answered very mysteriously, ‘Oh,
yes.’ I asked again and he said, ‘At night my
Prabhupäda came in my dream. He encouraged me
saying, “You do work like Narottama Öhäkura, like
Çréniväsa Äcärya and like Viçvanätha Cakravarté
Öhäkura.”’ Swami Mahäräja told me joyfully, ‘I have
received mercy from my gurudeva. He blessed me
and has given me power. I was too much anxious for
the Bhägavata commentary. He said, “You just write
and all Six Goswämés will help you.”’ He also
mentioned then that his gurudeva had come in
front of him in sannyäsa dress two or three times
when he had been sickly.
“During these months when I would visit him in his
rooms at Rädhä Dämodara he occasionally told me
some special things that I understood as secrets in
his bhajana. Once I came early in the morning in
wintertime. He was chanting hari-näma very deeply
and I saw tears coming from his eyes. When I
inquired several times for him to tell me anything,
he said that he had received a visit last night. In the
courtyard by Çréla Rüpa Goswämé’s samädhi, he saw
some very beautiful persons. One was wearing only
kaupina and was chanting on large tulasé mala
around his neck. His eyes were large like lotus
flowers and he was extremely effulgent. There was
also another personality, similarly dressed, but older
and taller, very kindly to him. Behind them was a
much younger sädhu, whose beauty and sweetness
were captivating. Swami Mahäräja told me they
were Çréla Rüpa Goswämé, Çréla Sanätana Goswämé
and their nephew, Çréla Jéva Goswämé. He said they
spoke to him and gave him mercy and guidance for
his writing and for his future preaching. I tried to
ask more but this was all he would tell me.
“On another morning, we were speaking and he told
me an amazing thing. He explained how he is often
chanting in his room at midnight. He said, ‘I could
hear some dogs barking. But sometimes I have also
heard some very melodious flute sounds coming
from near Sevä Kuïja. I heard this two or three
times. It was not any ordinary human being because
I have never heard such a beautiful sound. I am
thinking this may be Çré Kåñëa, no doubt.’ He said
that it couldn’t have been a dream or imagination
because he could also hear the dogs barking in the
background as usual.
“I once heard him say to one person nearby, ‘Come
here. Why have you not cleaned your worshipping
pots? This is your duty. First of all you do these
necessary things, Lord Kåñëa’s service, not my
service, not your godbrother’s service; this is Lord
Kåñëa’s service. You are living in His shelter so you
perform His service.’
“During that time, I saw Çréla Keçava Mahäräja and
Çréla Näräyaëa Mahäräja come there to visit him.
He always asked Çréla Kesava Mahäräja questions
and consulted him about many things. He always
respected Kesava Mahäräja. Prabhu did not take any
seat in front of Keçava Mahäräja. Näräyaëa
Mahäräja was his friend, in devotional friendship.
Näräyaëa Mahäräja would come to visit two or
three times a week and he used to listen to Prabhu
practice his English.
“I saw Prabhu going to Mathurä several times,
although Keçava Mahäräja was usually in
Navadvépa. Çréla Bhakti Saraìga Goswämé
Mahäräja, his godbrother who was in charge of Imlé
Talä, told me they had a good relationship and that
Swami Mahäräja was a Nityänanda vaàça. [Çrélä
Prabhupäda’s family was related to the Nityänanda
vaàça.]
“I was not there in Mathurä when he took sannyäsa
initiation. He came one evening wearing red cloth. I
said, ‘Mahäräja, today you have changed your dress!’
‘Yes,’ he said very gravely, ‘today I have accepted
the sannyäsa order from Çréla Keçava Mahäräja.’
That night he stayed with Kåñëa däsa Bäbäjé
Mahäräja, who was a tyägé-vaiñëava of Våndävana. I
often saw them consulting together. He has written
about all of this in a letter I have seen that he wrote
to Çréla Näräyaëa Mahäräja.
“Swami Mahäräja inaugurated his first canto of
Çrémad-Bhägavatam at the Rädhä Dämodara
Temple. He organized a program that included the
governor; Govinda däsa Brahmacäré, a disciple of
the senior Puré Mahäräja from the Gauòéya Mission;
and many other respectable persons. Swami
Mahäräja organized the program by himself, and he
requested me to help. He had collected money from
some devotees in Delhi to put on the festival. Then
he gave me some rupees and told me to preach all
through Våndävana’s streets on a loudspeaker. We
rented a rickshaw with a few boys and announced,
‘Today this Janmäñöamé function will be going on.
Our respected U.P. governor is coming and
everyone is welcome. Çréla Bhaktivedänta Swami
will give a very nice lecture. All come to hear and
see the small children dance.’ He told me in Bengali
what to say and I translated and announced it in
Hindi and in some English. Many people came.
“It was Janmäñöamé day. He served just fruit,
drinking curd (yogurt), and mahäprasäda sweets. He
encouraged me to take prasäda from his own hand.
Some local girls danced svägat-nåtya. I asked him,
‘You are distributing the first canto of your book to
so many people, so why I cannot get one?’ At that
time my English was not so good, so he replied, ‘It is
hard English. You cannot understand. Afterwards
this will be translated into all other languages. Then
I will give you this canto in Bengali or Hindi.’
“In his speech that day he explained how much
illumination will come from these translations
because many people, both Eastern and Western,
will chant hari-näma-saìkértana and worship this
hari-näma with püjä and sevä. He announced to all,
‘I want daily chanting of hari-näma, daily chanting
of the Çrémad-Bhägavatam and the Goswämés books.
My first canto is now published and other cantos
will be published. Çré Caitanya-caritämåta will also
be translated gradually, and other books as well.’ He
told me how he believed this would be a great work
because his guru ordered him to preach all over the
world. ‘I have no courage to do such a task,’ he said,
‘but now my gurudeva has shown me the light, so I
am enlightened by him.’
“One day, when I visited him I was feeling very
thirsty but I did not want to disturb him. We were
chanting Çrédhara Svämi’s commentary in Bengali.
Two or three old men were seated there on the
veranda. He had only a small water pot and I was
afraid to interrupt him in case he had to go search
for water. He was a sädhu, a sannyäsé, and I was not
a sannyäsé, so I didn’t say anything. Çrélä
Prabhupäda then spoke up, ‘Oh, you are feeling
thirsty. I know this in my heart. First of all you take
the water and then you listen to kåñëa-kathä.’ He
very lovingly gave me one glass of water there by his
room. That is a special memory for me.
“Another incident occurred when I was walking by
Keçi Ghäöa one day in the heat of summer. There I
saw him alone on one of the islands in the middle of
the Yamunä. He had prepared the sand like a small
hill and had stuck his sannyäsa-daëòa in the middle.
Then he was circumambulating that hill chanting
Hare Kåñëa and Hari bol, joyfully like a child. I
could see that he was absorbed in spiritual ecstasy.
Another time I also saw him performing saìkértana,
chanting and dancing near that same place, along
with three or four persons. When I called greetings
to him, he said, ‘We are wandering in great
happiness on the bank of the Yamunä.’
“He always told me, ‘Depend on Lord Kåñëa. Love
Lord Kåñëa, your iñöadeva. Chant the mahä-mantra-
kértana at all times. Even when you go to sleep,
chant hari-näma kértana, and when you arise you
keep offering prayers. Take shelter of Näma Prabhu,
then all evil things will run away and you will get
peace in your mind.’ Now since that time, when I
take rest, the Hare Kåñëa näma is written in
candana on a leaf under my pillow. I remember how
he instructed me this way and Näma Prabhu has
always saved me.
“Once Çrélä Prabhupäda recollected something of
his childhood to me. ‘When I was busy in business
life, I had very little extra time, but always I chanted
kåñëa-näma. This was because my father was a great
devotee of Lord Kåñëa, Nityänanda Prabhu and
Caitanya Mahäprabhu. In my childhood, he
performed the Rathayäträ celebration and I would
play the mådaìga. Our home was set up with
mådaìga playing and bhajanas daily every evening.
My father always told me to daily chant and perform
kértana with the mådaìga and then Mahäprabhu
would surely bless me.’
“In 1960 or ‘61, Kåñëa’s birth ceremony abhiñekha
was performed at the Rädhä Dämodara Temple at
midnight. The next day all temples celebrate
Nandotsava, Nanda Bäbäs festival honoring Lord
Kåñëa’s birth. They throw rupees, offer fruits and
wear new clothes in the temple. Curd and turmeric
are mixed up and thrown on the visitors. They sing
of how the son of Nanda appeared here in Gokula.
This service is performed with kértana, dancing, and
chanting of hari-näma. Later, I learned that this was
Çrélä Prabhupäda’s own appearance anniversary day.
At that time, I saw him very playfully dancing in
the Rädhä Dämodara Temple’s open courtyard. He
was covered with this yellow-colored pauri, the
prasäda from the Dieties. He was dancing in Braja
style, singing Nanda ke änanda bhaiyo jai kanaiya
lälä ki. I also saw him throwing some céné (sugar
candies), annas and paisäs to the local small boys.
“There was an old lady who daily came from the
Yamunä after taking bath. She was very old and her
walking stick was beaten and broken. Once Çrélä
Prabhupäda said to her, ‘Oh Guru Mä. You please
take my stick and give me your stick.’ Çrélä
Prabhupäda used a nice cane, so he told her, ‘You
take this one and give me your old one. I want your
blessings.’ The old lady began to weep. ‘Oh, Bäbä,’
she said, ‘you are joking with me. I am not able to
take your cane. It will be stolen; someone will
snatch it from me. You please keep it yourself.’ Çrélä
Prabhupäda then very affectionately gave her some
rupees.
“Once one of his godbrothers expired in Navadvépa,
Mäyäpura. I saw him sitting with misery, chanting
on his mälä, and tears were coming down his face.
He said, ‘Oh, one bhajanänandé mahätmä, one of my
godbrothers, has left me. I am no longer able to
touch his holy feet. He was a great scholar and
disciple of our Çrélä Prabhupäda. He was very näma-
premé. I feel such separation and cannot follow him.’
I saw so many tears on his cheeks. A few days later
one local person came with some printed books by
that godbrother and said, ‘Do you want this book,
Mahäräja?’ And he said, ‘Oh, yes, yes!’
“One Bengali devotee, Kiran Bhalla devé, his
godsister, lived in Våndävana. She had been at Bagh
Bazaar and Mäyäpura and had sold all her
ornaments and given all she owned for their
gurudeva. She had been a widow for sixteen years
and lived outside of the old Gopénätha district in a
small broken hut and begged on the steps of the
Govindajé Temple. I noticed Çrélä Prabhupäda
would always give her some lakñmé, fruits and grains.
He would gently ask her, ‘You are quite well? Your
bhajana is good?’ She would say, ‘Brother, you please
bless me so I shall leave my body in Våndävana.’ In
May of 1978, we admitted her in the Ramkrishna
Hospital and she expired, always chanting hari-
näma and not dependent on any rich persons.
“When Çrélä Prabhupäda came back to Våndävana
in 1971, many disciples came with him. They had a
big kértana procession around the town. First he
gave a welcome address in Våndävana town hall.
The chairman was Ramesh Chandra, who, along
with other famous people, welcomed and garlanded
him. They asked him, ‘You have told us that we can
get everything from chanting the Hare Kåñëa mahä-
mantra. Does that mean we do not need to worship
and do püjä-sevä?’ Çrélä Prabhupäda told everyone,
‘These are needed, but hari-näma is the seed. The
plower gives the seeds, and then these seeds will
make a big tree. By chanting hari-näma-saìkértana
the heart will change. Just like the example of Hari
däsa Öhäkura and the prostitute. Her heart
changed, and she and offered everything to Hari
däsa Öhäkura, becoming like a beggar, always
chanting Hare Kåñëa. So the divine Name can give
all things.’
“He had already been garlanded in the Çréjé
Mandira, the Nimbarka sampradäya’s temple, and at
the Hari Näma Press with the Bihar Vaiñëava
Samäj. Then Çrélä Prabhupäda went to the Rädhä
Ramaëa Temple and Vishvambhar Goswämé and all
the Goswämés and äcäryas garlanded him and gave
prasäda. I noticed when he saw the samädhi of
Gopäla Bhaööa Goswämé he was experiencing deep
emotions and he began to chant with bhäva. He
gave a lecture about Gopäla Bhaööa’s life, then
performed parikramä. The Goswämés distributed
daliya-prasäda.
“During this time, he brought his disciples on hari-
näma through the streets. I saw him in a beautiful
dancing pose while chanting, holding his daëòa in
the air. He stood in front of the procession while
the disciples were playing mådaìgas. Sometimes he
gave his daëòa to someone else to hold and he
played the kartälas very energetically. Banwari Lal
Pathak, a famous person of Våndävana, invited him
and his students to his house for prasädam several
times.
“That Kärtika month he daily chanted Jaya Rädhä
Mädhava Kuïjabihäré. His lectures were from
Bhakti Rasämåta Sindhu (Nectar of Devotion). I
complimented him that it was very nice, that which
he was realizing and preaching. He responded,
saying, ’No, this is not my own thinking. This is
Çréla Rüpa Goswämé’s kåpä.’
“Mädhava Mahäräja along with some disciples met
with him there at the Rädhä Dämodara Temple and
Çrélä Prabhupäda was dancing in kértana with them.
Also Lakshmi Narayan Bhattacharya was friendly
with Çrélä Prabhupäda. Lakshmi Narayan
Bhattacarya was a very old man who was a disciple
of Çré Dinabandhu das Bäbäjé, who was a servant of
Çréla Gaura Kiçora däsa Bäbäjé. Twice I saw them
meet and talk very intimately in Bengali for a long
time. They spoke about the servitorship of Çrématé
Rädhäräëé. I don’t know if it was taped. Çré
Bhattacharya discussed how our aim is rädhä-
däsyam, Rädhikäs service and maïjaré-sevä. Without
Rädhäs service we cannot get Lord Kåñëacandra. I
remember Çrélä Prabhupäda laughed and said, ‘Yes,
yes. All of you are Vrajaväsé. This is the way and the
goal.’ I saw Çrélä Prabhupäda seated on his äsana
reading from many big books, but he would stand up
from his seat and offer praëämas when any
Vaiñëava guest arrived. I saw him always give great
regard to all other Vaiñëavas. Particular persons
criticized him, saying that his Western disciples
were CIA, but he did not take offense and behaved
with humility.
“When newcomers came, he advised them to go to
all the temples and offer some bhoga there. ‘You can
offer rupees, but don’t come empty-handed. Give
respect to Vrajaväsés and Vaiñëavas at these places
and you can get the mercy of Çrématé Rädhäräëé and
Våndävana Dhäma.’ He told them some history,
how he had collected madhukäré from door to door. I
had seen this and I had also given madhukäré to him
then. He came to my house when he was living in
the Brahma-kuëòa area on Gwalior Temple’s
backside. In-between Vaàçé Gopäla and Rädhä
Dämodara he lived at Brahma kuëòa. Living alone,
he went door-to-door, saying, ‘Jaya Rädhe, Rädhä
Mädhava, Jaya Gaurahari,’ and some Vrajaväsés gave
him one rupee, capätés, some sabjé. He collected
madhukäré from door-to-door and then offered
everything to his gurudeva and took prasäda.
“One time in the early 1970’s, some of the young
Western chaps came here and began to snatch
things from the sweetwallas (sweetshops). While
riding rikshaws they grabbed sweetmeats. Some
local people gathered and went to Vishvambhar
Goswämé.
‘Mahäräja, we are very poor persons and by selling
we are maintaining our families. Please you tell Çréla
Swami Mahäräja in the Rädhä Dämodara temple
that they are snatching. If they want we will give
them some sweets but they should not snatch.’
Vishvambhar Goswämé said to Çrélä Prabhupäda,
‘Mahäräja, you are performing a circus? You have
brought with you some lions and left them in the
market.’ Prabhupäda said, ‘Oh, you are joking?’ He
said, ‘I am joking, but they are snatching from the
locals hither and thither.’
“What happened I do not know, but in the evening
in public he asked, ‘Who has taken these sweets and
things from the market?’ So two or three persons
admitted they did it, but said, ‘Lord Kåñëa stole curd
and butter.’ Çrélä Prabhupäda said to them, ‘Lord
Kåñëa has lifted Giri Govardhana on His small
finger, so can you do this? Are you a yogé? Are you
Yogeçvara, with all mystical power? Then don’t do
anything like this. If you need something and have
no paisä you can request them and they will give.
The Vrajaväsés are so kind they will give you things
to eat; but better you should purchase it. Don’t take
it in your pockets like a looter.’
“I heard him say to his disciples, ‘All of you, it seems
the Vrajaväsés may dislike you but you should offer
them praëämas. Because they are Vaiñëava, if you
do this you can get their mercy. If you want to get
any of Rädhäräëé or Lord Kåñëa’s mercy, then do
sevä of the Vaiñëavas.’
“Several times he told me, ‘You can come to my
mission and preach in America and all over the
world. I shall take you everywhere in India and
while chanting saìkértana you can take darçana.’
But I answered, ‘I respect you so much but I cannot
leave my Çréniväsa Äcärya’s paramparä. I believe in
all the things you are doing, but although today you
are present, perhaps after you leave your followers
might beat me.’ He said, ‘No, no, they are not
demoniac persons; they are Vaiñëavas. They will
change.’ But still considering what I had seen then, I
was afraid. I said, ‘I am sorry but my mind is not
giving witness yet.’
“Çrélä Prabhupäda was so soft and such a great
person. In his final days he got Äyurvedic treatment
from Banamali Kaviräja in Gopénätha Bazaar. Çré
Kaviräjajé told me, ‘Çrélä Prabhupäda is getting
happiness from my medicines, and I do not even
want to sell them to him.’
“He was always so kind. Small boys could talk with
him and old men could talk with him. English
persons and Indian persons; he did not differentiate
between anyone. When he was at the Rädhä
Dämodara Temple, a few people knew that he was
great, but not many people knew about him.
Nowadays so many know of him. Even rickshawallas
and beggars know his glories and all over Våndävana
the houses and shops have his photo. Even small
children recognize his picture. He was the hero of
our Våndävana and will always remain so in so
many of our hearts.”
Çrépäda Sädhu Mahäräja

Sädhu Mahäräja has a unique background. We

asked him to explain it himself as a preface to his
memories about Çrélä Prabhupäda:
“My grandfather, Räjä Raghunandana Prasad Singh,
was the king of Munger, Bihar, in the British
colonial times. His spiritual master was Bhavan das
Bäbäjé Mahäräja, who was in the Nityänanda vaàça
(dynasty) from the Navadvépa area. My grandfather
was a member of Parliament and often went to
Delhi to attend government meetings. He had a big
fort in Delhi but didn’t feel comfortable living
there. Since he was a devotee of Lord Kåñëa from
his childhood, he wanted to stay in Våndävana and
attend the meetings from there. So he, his wife and
son built the Munger Mandira in Våndävana and
installed Çré Çré Rädhä-Mohana in that beautiful
temple. Our ancestors were räma-bhaktas, but my
grandfather became a devotee of Caitanya
Mahäprabhu. Although he had vast riches and a
gold-plated Rolls Royce, he was never attached to
his kingdom. He only spent two hours daily
managing the State. The rest of his time he was
chanting hari-näma, performing service to the
devotees and Mahäprabhu, and worshipping the
Deities with his own hands.
“When my grandfather lived in Våndävana he
didn’t use slippers, and he took madhukäré from the
Vrajaväsés. He chanted 300,000 Names daily, and
my grandmother, Sarasvati, also did the same.
When they were first married they didn’t have any
children and the people of the kingdom became
concerned. My grandfather’s father had a spy look
into his room and saw that he and his wife were in
separate places, each chanting the whole night.
They had been married for five years but had no
bodily relations. His father pleaded with him to
produce the next king, and finally my father,
Sachinandana, was born. My father took initiation
from Rädhä Govinda däsa Mahäräja and when I was
a young boy, I also accepted hari-näma from this
saint, and then dékñä in 1974. At this time my
gurudeva was over 120 years old. “My grandfather
met Çrélä Prabhupäda long ago, when they both
lived in Våndävana. I have been told I first visited
Çrélä Prabhupäda as a small baby on the lap of my
mother. I remember that later, at the Rädhä
Dämodara temple, my grandfather introduced me to
Çrélä Prabhupäda, who was then dressed in white,
and told me to pay daëòavats to him. Everyday we
all went to the Rädhä Dämodara Temple, took Çrélä
Prabhupäda’s darçana and listened to him speak
along with other sädhus there. My grandfather told
me that they had a very affectionate relationship.
“In 1977 my guru-mahäräja heard that Çrélä
Prabhupäda, who had spread Kåñëa consciousness to
the Western world, was somewhat ill and was
staying in Våndävana. My guru mahäräja asked me,
‘Do you know Çrélä Prabhupäda?’ I said I had met
him but didn’t remember much. My guru mahäräja
said, ‘You have to go immediately and take blessings
from him. He is the expansion of Nityänanda
Prabhu. Nityänanda Himself is working through
Çrélä Prabhupäda. If you want the real mercy of our
Nityänanda, then you go to the Kåñëa Balaräma
Mandira!’
“He told me that Çrélä Prabhupäda and he knew
each other very well, and also that my grandfather
knew him and loved him. He told me how he had
also known him at the Rädhä Dämodara Temple
when he was writing his books and publishing his
first Back to Godhead magazines. He told me how my
grandfather and grandmother had been approached
by Çrélä Prabhupäda, and that they had made
contributions to his writing funds to help promote
Mahäprabhu’s mission. My gurudeva said, ‘He is
perfect in what he is doing. He always wants to help
all others in this world.’ He instructed me to go
there and stay until I met with him.
“So I waited for a long time outside Çrélä
Prabhupäda’s room. He was busy with some
management meeting. One mätäjé told me she was
sorry but I could not meet him this time because he
was very busy with the GBC. I was somewhat upset
and said that I must meet him because my gurudeva
had ordered me to. I must go in. I said this a bit
loudly and suddenly Çrélä Prabhupäda called out
from within his room, ‘Ke ache okane?’ in Baìgla,
‘Who is there?’ She said that somebody is here to see
you whose guru sent him, so he doesn’t want to go
without seeing you. Çréla Prabhupäda said, ‘Send
him in.’ There were many, about 25, Western
devotees sitting there, so I sat behind them.
Prabhupäda was talking to them and told them to go
out, come to a decision, then return to him with a
proposal and they would discuss it. They all went
out.
“Then suddenly, I was alone with Çrélä Prabhupäda.
I went close to him and gave säñöäìga-daëòavat in
front of him. In my mind I was seeing Nityänanda
Prabhu Himself. I was looking eagerly at
Prabhupäda. I felt very excited to now be able to see
Nityänanda. Finally I said to him, ‘I want to
surrender.’ He asked me, ‘From where are you
coming?’ I said, ‘From Munger Mandira.’ He said,
‘Do you know Raghunandana däsa?’ When I told
him that I was his grandson he reached out and
asked me to come close to him and hugged me. ‘You
are also my grandson,’ he told me. Then all the hairs
on my body stood up. I started to sweat and tremble
and cry. He continued hugging me. In my mind, I
wondered how could I be his grandson. He said, ‘I
know you are thinking, how can I be your
grandson?’ When I heard that, I started crying even
more, because he knew exactly what was in my
heart. I felt as if I would faint.
“Çrélä Prabhupäda continued, ‘You don’t know that
I am a good friend of your grandfather’s. We were
sitting together and talking so many times. I know
your Deity also, Rädhä Mohana. How is the sevä-
püjä in your temple going on?’
“I said, ‘Very nicely. Many people are working
there.’ “He asked, ‘What are you doing?’
“I said, ‘I am the manager. Others are working there
and I am doing my businesses.’
“He became very angry with me and said, ‘Why you
are doing your business and your servants are taking
care of your Deity? I don’t believe in this. Your
grandfather was a king and he was taking care of the
Deity himself. But you are such a rich person yet
you cannot do the service yourself. You should clean
the temple and do the sevä with your own hands.’
“I told him, ‘I am the eldest son. I have full
responsibility for the business of the kingdom and
for my family. I have five children–two daughters
and three sons. We have one temple in Våndävana,
one Mahäprabhu temple in Munger District town
and several other temples besides.’ I asked, ‘How is
this possible for me, Mahäräja?’
“He said, ‘Why not? It is possible and I know that
you will do this. Actually not only this service, but
you will preach all over the world!’
“I said, ‘I’m not a preacher. I don’t know anything.’
“He said, ‘By my blessings you will take sannyäsa
and you will go and preach around the world. You
do this and come sometimes to meet with me.’ Then
he asked, ‘Who is your guru?’
“I told him I took initiation from Rädhä Govinda
däsa Bäbäjé Mahäräja and that my guru had sent me
for his blessings.
“He said, ‘I know him; he used to come to the Rädhä
Dämodara Temple and he is also Bengali. He is very
bona fide; you and receive his blessings. He is
siddha-puruña.’
“Çrélä Prabhupäda gave me this mercy and I went
back to my gurudeva. I told him all that had
happened. He was over 125 years old at this time, yet
he leaped up in ecstasy and loudly rejoiced, ‘You
have gotten the real mercy. You will see what will
happen in your life. All this will come true. You will
give love of Kåñëa. All will like you. You will be
empowered.’ My gurudeva was overwhelmed with
joy and hugged me and blessed me. Before that I had
been a fanatic only to my own guru, but he then
told me the importance of going to the great
Vaiñëavas and taking blessings from them. He told
me to fix my mind at my own gurudeva’s feet, but to
take blessings and help from all mahäjanas.
“I went again some months later to see Çrélä
Prabhupäda when he came back from London, but
he was very sick. His Western disciples told me that
I could not go in the room. Standing outside,
because I couldn’t see or talk with him, I prayed that
I could somehow serve and glorify him. A few days
later we heard that he had gone back to Godhead.
“For some years after this, I forgot his blessings. I
was somewhat in material life and still managing the
business of the kingdom. My gurudeva also departed.
In 1994, Paramadvaité Mahäräja, a disciple of Çrélä
Prabhupäda, came to my temple and I met him. The
very first thing he said to me was the exact same
thing that Çrélä Prabhupäda had told me. He said,
‘Why are you not preaching? Why are you not
taking care of the temple?’ He reminded me and I
felt Çrélä Prabhupäda was again personally
reminding me of his blessings. Paramadvaité
Mahäräja said, ‘Why don’t you take sannyäsa? You
must become a preacher and spread Kåñëa
consciousness around the world.’ By this time I was
50 years old, so I asked permission from my family
and they agreed. I took sannyäsa from Paramädvaité
Mahäräja and he immediately sent me to South
America. In the last nine years I have been
constantly travelling to many foreign countries
around the world.
“I felt that it was Çrélä Prabhupäda himself doing all
of this through his own disciple. In this way, his
declaration that I was his grandson proved true. I
became his actual grandson because I took sannyäsa
initiation from his son. Now, today, that which he
predicted I am doing, by his grace–travelling all
over the globe and preaching with devotees
everywhere. It is only by his mercy and the mercy of
my gurudeva, nothing of mine. When I remember
them, I am like an instrument and they are acting
through me. I feel the mercy of Nityänanda Prabhu
coming through Çrélä Prabhupäda and engaging me
in His service and His glorification.”
Çrépäda Bhakti Dépaka Bhäraté Mahäräja

Çrépäda Bhakti Dépaka Bhäraté Mahäräja

took hari-näma initiation from Çréla
Bhaktisiddhänta Sarasvaté Öhäkura and
dékñä initiation from Çréla Bhakti
Saraìga Goswämé Mahäräja. He is now a
sannyäsé and is living in Våndävana.
“Çréla Bhaktivedänta Swami was a senior associate
and I was a younger godbrother to him. I first met
him in New Delhi in 1954.
In 1955 or ‘56 he came to Karol Bagh and lived with
us in our Gauòéya Maöha. Sometimes, he also would
stay for short periods of time at the Imlé Talä
Temple with Goswämé Mahäräja. His sister was
Goswämé Mahäräja’s disciple and Goswämé
Mahäräja used to love him. Then he was invited by
Goswämé Mahäräja to come to Delhi.
“He had a very strong personality. His nature was to
be able to mix with everybody. Like a very fine
gentleman, he practiced simple living and high
thinking. We lived for six months together in Delhi
and wrote together. Always he wrote in English; he
did not have such literary fluency in Hindi. He was
a Bengali gentleman and thus he knew very erudite
English. Çréla Bhaktisiddhänta Sarasvaté Mahäräja
gave him initiation when he was living in his home
in Allahabad. He came in contact with us after
leaving his wife.
“When he stayed with us, he was very gambhéra
(sober and serious), not joking. His speaking
revealed his intelligence and impressed others. Even
about world affairs, he could influence others. He
knew everything about dealing with the world–how
to converse with people, how to influence them, and
how to convert the men and women he contacted.
He was a very influential man.
“He and I were editing the English magazine,
Sajjana Toñaëé Patrikä. We were the co-editors
when he lived as a resident of the maöha for about
six months. After some time, he went to live near
the Red Fort in the Jama Masjid area and he
operated a medicinal business to try to raise funds
for his own publishing. Once, in Delhi, I went to the
Dalmia residence to give a lecture there and I
learned that the Dalmia family had signed an
internal certificate [a government document] for
him to preach in America. He also received one
from one Mr. Agarwal in Mathurä to stay with his
son in Pennsylvania.
“When he was living in the Gauòéya Maöha, he was
writing his commentary on the Bhagavad-gétä in
English. I remember it very well, as I was the
secretary there at that time. It was a special of it
sometimes to the Hindustan Times for publication,
but they did not accept it.
“When he stayed in Delhi I remember he was taking
one läkha näma every day. His mälä was always with
him. He told this to me. In spite of all his literary
work–writing and editing–he would chant 100,000
näma religiously. While living in the maöha he
chanted this, and I heard that even as a gåhastha,
because he was initiated by Çréla Bhaktisiddhänta,
he was also doing this. He had the saàskära to do
this.
“He was about 60 years old when he lived with us.
His relations with his family had not been good. He
had also preached in Jhansi. Then he started
moving about. Even after taking sannyäsa from
Keçava Mahäräja, he didn’t live in Mathurä full
time, but went in and out. He told me regularly that
he had the intention to go to the foreign countries.
Often he would say, ‘If I go to the foreign countries,
I will cut a figure there.’
“Vana Mahäräja, Bhakti Pradépa Tértha Mahäräja,
and Bhakti S araìg a Go swämé Mahäräja went to
the West previous to him. I received dékñä initiation
from Bhakti Saraìga Goswämé. Swami Mahäräja’s
sister, Pishima, also took dékñä initiation from him,
and his wife did as well. The whole family was
intimately connected with Goswämé Mahäräja. But
unfortunately, at that time, Swami Mahäräja’s
financial situation was very bad. The greatest
drawback seemed to be lack of money. He hadn’t
the means to go to the West; he couldn’t afford a
ticket.
“Goswämé Mahäräja invited Swami Mahäräja to
help guide us in publishing the magazine. I was not
at all trained, so he was asked to show the way.
Swami Mahäräja had many ideas about how to do
the preaching, thinking, speaking and publishing for
our Delhi project. But the younger Gauòéya
members were not able to appreciate it very much.
So finally he left, and I became chief editor after he
left Delhi.
“Then he took sannyäsa. Keçava Mahäräja was
speaking strongly against the bäbäjés here in
Våndävana, and Näräyaëa Mahäräja had written a
book challenging the bäbäjé class. I heard that after
Swami Mahäräja took sannyäsa from Keçava
Mahäräja, he immediately went out and initiated
some disciples. He said, “When one becomes the
father of society (a sannyäsé), he must make
children. For this reason I have initiated disciples.” I
heard this from the Imlé Talä Maöha people.
“Bhaktivedänta Swami had great affection for me.
He used to tell me that I was a born hermit. From
the very start I lived in seclusion, even in the
Gauòéya Maöha. I once lived in a cave, did two
läkhas daily and didn’t speak to anyone. He said I
was a born sädhu. My family was very famous and
everyone knew of us. My mother and father went to
foreign countries. So once, much later, when
Bhaktivedänta Swami went to Bhuvaneçvara for
preaching, he met my elder brother, who was the
chief minister there. Swami Mahäräja asked him,
‘Has anybody from your family ever taken
sannyäsa?’ My brother said, ‘Yes, my brother. He is a
Mahäräja,’ and Swami Mahäräja immediately
remembered me. My brother told me this later.
“He was a very good devotee and a very strong man.
He had no association with women. One time when
we had met at the Imlé Talä Temple in 1962, he told
me an amusing thing. I had been invited to go to
Dehra Dun and Punjab for some preaching
engagement. He told me, ‘Don’t go to the Punjab!
You are still young and handsome. They are sädhu-
hunters there.’ Then he told me confidentially that
once, after he had taken sannyäsa, he had gone
there for bhikñä (to collect donations). One Punjabé
lady, who had a car, took him to where he stayed to
drop him off. He told me how her way of thinking
and mood and emotions were not at all good. He
said, ‘I was not liking this. She was very bad. My age
at that time was about 60 years. That lady with such
emotions was not good. Thus, it is very dangerous to
go to the Punjab!’ Actually, after that I followed his
advice and I never have gone to the Punjab.
“I met him later here in Våndävana after he had
established ISKCON. I was requested to give my
lecture there in his temple. After he listened to me,
he said ‘Oh, very nice. Very nice.’ He was always
affectionate to me.
“In the very earliest days, I went to his room at the
Vaàçé Gopäla Temple. This was long before he lived
at the Rädhä-Dämodara Temple. He was chanting
his rounds. At that time he still wore white. There
was another gentleman present and Abhaya Bäbü
discussed with him about going to the West. That
man said, ‘You are a gåhastha. How can you preach
in the foreign countries?’ He had some doubts. But I
had good appreciation for him even then. He didn’t
talk with others. He didn’t go out to feasts, or accept
social invitations, or do casual things. He was always
seriously chanting. I was inspired by those things.
But others were thinking, he is a gåhastha so how
can he do that hard task. I was considering, ‘No, in
any case, perhaps he could be the one to do it.’ In
the end, that intuition most wonderfully proved
correct.
Çrématé Pathak

Çrématé Pathak is the wife of the late Çré

Banwari Lal Pathak, a respected
gentleman and community leader of
Våndävana. She lives at Temple and
Gardens, Våndävana.
“My husband, Banwari Lal Pathak, was a friend of
Çrélä Prabhupäda. He founded the Våndavana
Temple Gardens, which is a mandira and äçrama
near the Kåñëa Balaräma Mandira. We are from the
Nimbarka sampradäya and our family members have
been Vrajaväsés for many generations. My husband
was a zamindar in Våndävana, and he also was one
of the people who was in charge of the païchayat
(the informal legal system of the townspeople).
Because he was a brähmaëa, everyone knew and
respected him. They would come to him to decide
legal disputes or spiritual problems. Like a judge, his
word was law. Our family’s gurudeva was Lalit
Dheep Chandji Mahäräja, a Vrajaväsé guru.
“Vrajaväsé ladies at that time would never associate
with men, even their husband’s friends, so I did not
interact with Çrélä Prabhupäda directly. I will tell
you what memories my husband told me. “The
relationship between Çrélä Prabhupäda and my
husband started back before Çrélä Prabhupäda was a
sannyäsé. They first met because my husband heard
that there was a Bengali Gauòéya Maöha saint who
was living in the Rädhä Dämodara Temple. My
husband used to perform Rädhä Dämodara
parikramä every day. Çrélä Prabhupäda would sit out
on his veranda and give utsavas (festivals), speeches
and kértanas. He would invite people to attend
different programs that he had organized. Also in
the evenings he would have hari-kathä. Çrélä
Prabhupäda spoke Hindi very well and they became
quite good friends. They had frequent meetings in
which they would discuss Kåñëa consciousness
together at Çrélä Prabhupäda’s bhajana kuöira. Once
in the 1960’s, my husband invited him to our home
for pravacana and prasäda.
“My husband told me that Çréla Prabhuada was quite
well known at that time for being an excellent
English speaker. He told me how every time he went
to Rädhä Dämodara to visit him, Çrélä Prabhupäda
would be absorbed in bhajana, kértana and sädhana
very deeply. He wasn’t the kind of sädhu who used
to wander around visiting different people. He very
rarely went to other people’s homes. During those
days, he was mainly meeting with sannyäsés and
brahmacärés, not so much with gåhasthas. He used to
go on parikramä on the same exact route every
morning and would go to Sevä Kuïja and then take
darçana of Çré Çré Rädhä Ramaëa. But mostly he
would stay at the temple and go deeply into his
bhajana, study, and writing.
“My husband said that Çrélä Prabhupäda would
chant all night long. All who lived nearby there
knew this at that time. He had no material facility
at all, but because his bhajana was so powerful,
people recognized him. He was well known for not
wasting a moment. He was very serious and staunch.
He had many friends amongst the Vrajaväsé saints
and he was beloved by many of the residents of
Våndävana.
“Later, when Çrélä Prabhupäda was first coming to
Våndävana with Westerners, many of the Vrajaväsés
and others were worried about what he was doing.
They were thinking that he had brought those who
were not qualified and didn’t have good habits.
Maybe they would spoil our Kåñëa conscious society.
Many people were thinking like that. But because
my husband had such a close relationship with Çrélä
Prabhupäda, he was firmly convinced about what
Çréla Prabhupäda was doing. He stood up for Çrélä
Prabhupäda in numerous assemblies and private
meetings among many people. He explained that
what Çrélä Prabhupäda was doing was correct and
that it was glorious that he was trying to initiate
these Westerners, as this would help Våndävana.
“During the time the Western disciples were living
at Keçi Ghäöa, my husband invited them to come
and stay at our house for a day or two and we
arranged their food and lodging. I cooked meals for
all of them. There were 10 or 12 devotees living here
with us at that time.
“Many years later, after his preaching in America,
my husband helped arrange for Çrélä Prabhupäda to
purchase the Kåñëa Balaräma Mandira land.
Because he was friends with Mr. and Mrs. Saraf,
who owned the land, he helped arrange for them to
donate it to Çrélä Prabhupäda. He also helped to
collect so many donations for Çrélä Prabhupäda. He
did it out of love in his heart. When they were
building that temple in Våndävana, my husband
made many arrangements and he assisted in the
negotiations and legalities about the land. He also
assisted in finding other donors and in making loan
arrangements for the construction.
“It became part of my husband’s service to convince
others that Çrélä Prabhupäda was correct and to give
him support. Many people, due to my husband’s
encouragements, became cooperative and favorable
towards Çrélä Prabhupäda. Çrélä Prabhupäda invited
Mr. Pathak to give speeches and organize and attend
different meetings at the Kåñëa Balaräma Mandira.
He always encouraged us to come to visit ISKCON.
During the inauguration of the temple he gave my
husband a special invitation to participate and
speak.
“Our ancestral home was at the intersection of
Vidyapith Chauraha. At that time my husband
invited Çrélä Prabhupäda to our home, and he came
to take prasädam. In those days the women never
came into the main room. We had a special room for
cooking, so I didn’t closely hear any of their
conversation. But I could tell that it was very deep
and afterwards my husband expressed that to me.
“He told me many times about one thing they talked
about: Even in those early days, my husband’s main
interest was to make Våndävana a very beautiful
place like it had been in the days when Kåñëa had
His pastimes here. Even five hundred years ago, all
of the buildings were so beautiful, but they have
now fallen apart. He always wanted to make
Våndävana very splendid, like in the spiritual world.
He didn’t like that there was so much trash and dirt
here, that everything was broken, and people didn’t
have much pride in keeping up the temples and
traditional standards. He used to talk to Çrélä
Prabhupäda about this, and he said that it was his
main concern for service. He, like Vishvambhar
Goswämé, was involved in the city government of
Våndävana.
“He said that the amazing thing was that when he
and Çrélä Prabhupäda used to talk, he would always
tell him this improvement had to be done. My
husband strongly felt this was a very important
service that was very much needed for Våndävana
Dhäma. This was his dream. But in those days Çrélä
Prabhupäda would say ‘Yes, this is very nice.
However, I have another plan to accomplish it.’
Then he would tell of his vision of preaching to the
Westerners. He explained how Çréla
Bhaktisiddhänta Öhäkura had ordered him to
spread this Kåñëa consciousness over the world, to
every town and village. Çréla Bhaktisiddhänta had
ordered not only him, but all of his disciples to do
this, but he had taken that order heavily upon his
head.
“My husband told me a wonderful thing before he
departed from this world. My husband’s heart-felt
desire was to clean and beautify Våndävana. He
said, ‘It is Çrélä Prabhupäda who has done this very
wonderful thing. I am eternally grateful to him
because all my life my dream has been to make
Våndävana beautiful again. But I couldn’t do it, no
matter how much I tried on the civic level and on
the philanthropic level. I tried to encourage all the
people to fix up Våndävana and make it clean and
splendid again. Although he encouraged me, Çrélä
Prabhupäda never saw that as a primary goal.
Nevertheless, I can clearly see now that it is he who
has actually done that service. Because he went to
the West and preached, he has brought back so
many Western devotees. Not only have they helped
make things beautiful, but even the Vrajaväsés in
transcendental competition have now become
inspired to do this. All the dreams I ever had about
serving Çré Våndävana dhäma, he has made them
come true.’
(Mrs. Pathak was very moved, and as she spoke, she
wept in appreciation of what Çrélä Prabhupäda had
done and how much her husband was grateful to
him.)
Çrépäda Gopanandana Vana Mahäräja

Çrépäda Gopanandana Vana Mahäräja is

a disciple of Çrélä Prabhupäda’s
godbrother, Çréla Bhakti Hådaya Vana
Mahäräja, and is an äcärya at Çréla
Vana Mahäräja’s Bhajana Kuöira in
Våndävana.
“I joined our temple in Våndävana in 1952. I
remember first seeing Swami Mahäräja around that
time. Later he lived at the Rädhä Dämodara
Temple, but he came here sometimes as well. Mainly
he came when there were feast programs that were
organized by Çréla Bhakti Hådaya Vana Mahäräja,
my gurudeva. Whenever any disciples of Çréla
Siddhänta Sarasvaté Prabhupäda came to
Våndävana, they would all be welcome at our maöha.
At that time there was only one Gauòéya Maöha
äçrama here in Våndävana.
“In 1952, he hadn’t taken sannyäsa; he was still in
his gåhastha äçrama and his name was Abhaya
Caraëäravinda däsa. Before this, he was living in
Allahabad and had a medicine company. At that
time, he was working in his business and associating
with the Gauòéya Maöha. There were sannyäsés and
brahmacärés in the maöha then, but he was actually
managing the maöha. After some time he came to
Våndävana. He would come and go sometimes to
Mathurä, Delhi, or other places. I remember sitting
down in his association. There was bhajana and
kértana going on and I heard his hari-kathä. His
pravacana was extremely nice and I enjoyed it very
much.
“Kåñëa däsa Bäbäjé Mahäräja and Swami Mahäräja
would both come here to our maöha and they would
speak hari-kathä together. Sometimes Swami
Mahäräja would ask questions and Kåñëa däsa Bäbäjé
Mahäräja would discuss with him. They would often
associate with each other. I remember them staying
here some nights and sleeping on one large bed.
Often they would go together to Nandagaon, to
Sanätana Goswämés bhajana-kuöira [at Pävana
Sarovara].
My gurudeva gave samädhi to Kåñëa däsa Bäbäji
Mahäräja. He and my gurudeva were from the same
town and they came around the same time to their
gurudeva. They had a very loving relationship. One
time they both became sick at the same time, and
both went together to the Ramkrishna Hospital.
Swami Mahäräja admitted both of them into the
hospital. He would go to the hospital and visit both
of them every day. Eventually they were both
discharged at the same time.
“I remember that when he stayed here with us, he
was not a talkative person; he was very serious. But
whenever there was kértana here, he would always
sing bhajanas. Especially he would sing the songs of
Çréla Bhaktivinoda Öhäkura. He seemed to prefer
the songs of näma-tattva, the glories of the Holy
Name, like närada muni bäjäya véëä, rädhikä ramaëa
näma re. näma amani udita haya… and I recall he it
sang very beautifully. [This is a song by Çréla
Bhaktivinoda Öhäkura known as Närada Muni.]
“Swami Mahäräja one time told my gurudeva that
he had these plans for going to America. He said,
‘One day I will do like this, go to the West to
preach.’ Before he left for America, Swami
Mahäräja and my guru mahäräja met together many
times and would speak together, like in iñöa-goñöhé.
Then my guru mahäräja spoke to Sumati Morarjee,
a devotee in Bombay. He told her, ‘Swami Mahäräja
has plans to do like this, so you can make some
arrangements for him.’ Also after this, my guru
mahäräja would write telling her that Swami
Mahäräja is there in America, so you please
continue to facilitate him.
“Upon learning that Çréla Vana Mahäräja was
trying to help him like that, Swami Mahäräja wrote
in reply, ‘All your help is appreciated by me. Even
though you are trying to assist me so much, still the
preaching is yet not progressing very well. So after a
little time I will return there to Våndävana.’ But my
guru mahäräja wrote to him, ‘Oh no. You should try
to stay there for some more time. I will always be
sitting here as your friend, continuing to try to assist
you.’ Many letters were coming from America for
our guru mahäräja during these times. Some time
ago, one devotee named Bhågu Muni from Finland
came and we showed him these letters.
“I was a brahmacäré then, and my name was Gopeça
däsa Brahmacäré. Prabhujé (Çrélä Prabhupäda) was
very loving and affectionate when he stayed with
us. He was very soft and gentle and all his dealings
were done out of affection. He was very simple and
uncomplicated in his ways. His heart was
overflowing with affection. Whenever he would
come here, I would always see the bhajana he was
performing. I would hear kathä from him, and he
would speak personally to me. I felt close to him. So
in this way, we developed a firm relationship.
“In those days, it was my service to work in the
kitchen. Together we would prepare some bhoga for
Öhäkurajé. Oftentimes we would cut vegetables side
by side. He liked to make so many different types of
preparations, many varieties of sabjé, Bengali sabjés.
Over a period of two years he would come to visit us
here. He also stayed sometimes near where
ISKCON is now, at the Philosophy Institute.
“Then he took sannyäsa and went to the Western
countries for preaching. When he first returned, I
tried very hard to receive his darçana but I couldn’t
get it. One time I went to ISKCON because I
wanted to meet with him. I went to Ramaëa Reté,
but when I went to his room, some devotee stopped
me from seeing him, forbidding me to enter. I was
very sad in my mind, because this friend with whom
I had lived, whom I had thought of as one of my
own, and with whom I had spent such nice time in
the past–now I wasn’t able to meet with him.
“Finally, after travelling extensively and doing his
preaching for many more years, he came to visit this
maöha again. He spoke for one hour with my
gurudeva alone. I was feeling sad that perhaps he
had forgotten or ignored me. After one hour he
returned to his car, which was parked at the gate.
He was just sitting down with one foot in the car
and one on the ground. I was standing by the side of
the gate, watching. Then at the last minute, just as
he was ready to close the car door, he saw me.
Immediately he called out, ‘ Hey! Come, come
come!’ He started to laugh. ‘Are! Gopeça, come
here.’ So I came to him. Then I said, ‘For so much
time you have been travelling around the world,
doing such great work. How many thousands of
people you are meeting with. I was only with you for
some short time twelve years before, but still you
have remembered my name. So how is this possible?’
Very friendly, in a parental manner, he patted me
on the chest and said, ‘Oh, Gopeça. How are you?
Can anyone ever forget their own person? I can
never forget those persons who are mine. However
much work I have been doing, I can never forget
you.’ From that day on I felt sure he never would
forget me.
Çréman Kunjaballabha Goswämé

Çréman Kunjaballabha Goswämé is the

son of Nrisimha Vallabha Goswämé of
Våndävana. He was born in 1942. His
grandfather was Kamini Vallabha
Goswämé from Bengal.
“My father was a great devotee, and a scholar of
Sanskrit and Gauòéya Vaiñëava granthas
(literature), such as Çrémad-Bhägavatam and
Vedänta philosophy. He was renowned in his
lifetime for his wisdom and learning. His specialty
was the philosophy of Çréla Jéva Goswämé
Prabhupäda and the gauòéya-äcäryas. My own
birthplace is Våndävana, but my father came here
when he was twelve years old. My grandfather built
this home and lived here for 40 years. We are
Bengali Gauòéya Vaiñëavas, following the same
teachings as Çréla Bhaktivedänta Swami
Prabhupäda. “My father became familiar with Çréla
Prabhupäda in Våndävana around 1955, and became
very attached to him. They met frequently and had
religious and spiritual discussions about bhägavata-
dharma. There was an intimate relationship
between them, and Çréla Prabhupäda was very kind
and affectionate to my father; he was so liberal in
his dealings. They also sometimes met at the
Gauòéya Maöha on the way to the Rämkrishna
Hospital, and at Vana Mahäräja’s maöha near Rädhä
Madana-Mohana as well. This was usually at a
meeting with his godbrothers. He came here to the
temple at our house many times, and later we often
visited the Rädhä-Dämodara Temple to meet with
him there. There was a deep spiritual friendship
between Çréla Prabhupäda and my father, which is
uncommon in the world. My father used to talk
about his divine friendship with Çréla
Bhaktivedäntajé Mahäräja and he valued it so much.
This friendship never breaks; it is everlasting.
“Once my father told me how he had gone to visit
Prabhupäda at his room in the Rädhä Dämodara
Temple. When he arrived there, he saw him
chanting with his hari-näma mälä in his hands,
counting the beads and having direct contact with
Lord Kåñëa. When my father saw him on the seat
with his eyes closed, his fingers busy with the mälä
and absorbed in meditation, he didn’t want to
disturb him, so he was about to leave. But Swami
Mahäräja, still with his eyes closed, beckoned with
his hand for my father to come and sit down by him.
My father walked over to him, paid praëäma, and
sat there. For quite a while both of them were
chanting, not speaking. Then they both offered
praëäma. My father said, ‘I am sorry that I disturbed
your bhajana.’ But Guru Mahäräjajé laughed heartily
and said, ‘There is no disturbance if a Vaiñëava
comes to a Vaiñëava. This is something that adds to
the joy and pleasure of a Vaiñëava. This is because a
devotee of Kåñëa is always pleased by the presence
of another devotee.’ My father told me that Çréla
Prabhupäda was a great saint. He saw his spiritual
emotion during his bhajana, and he also saw him
weeping while he was chanting kértana with his
kartälas.
“Whenever Çréla Prabhupäda came to visit us, or
when we arrived there to see him, he would always
offer us many things. He used to give us prasädam,
tulasé, candana, flowers from the Lord’s lotus feet,
and especially he gave us prasädam sweets. He would
always say, ‘First you take these things. Put on the
garland, put these flowers in your pocket, have this
prasäda, and then come on.’ He said this every time,
and he would put his hands on my head.
“My father was very qualified and keen to give me
spiritual knowledge, and he taught me whenever I
needed to know something, but he still asked me to
approach Çréla Bhaktivedänta Mahäräja and have
some talks with him and receive his blessings. I did
this and I am very happy to share these very nice
things about his association. I am proud that I had
his association in my boyhood, and that I came to
know many things about our religion and
philosophy–Kåñëa consciousness–from him.
“Many a time, Swami Mahäräja expressed his desire
to take my father with him to America and all over
the world. He promised that all arrangements would
be made for him, but my father was unwilling to
accept his proposals because he didn’t ever want to
leave Våndävana. Still, Swami Guru Mahäräja asked
him–begged him in fact–to give some preaching
instructions and speeches about our philosophy.
This was as far as I remember, since I was just a boy
of 13 or 14.
“When he returned to Våndävana in 1967, he told
us that he was doing something delightfully comical,
like making some toy playthings in America. He
explained that he was fashioning nice Vaiñëavas,
who were like playing dolls, in the West. Saying this
he laughed with great happiness and my father
shared that and how to spread Kåñëa consciousness
everywhere, not only in India but abroad.
“My father told me some of his memories about once
asking him what he was doing in America. Swami
Mahäräja replied, ‘I am doing what Çré Caitanya
Mahäprabhu is making me do: spreading His
teachings there and increasing the number of new
Vaiñëavas. I want every person to become a
Vaiñëava, a devotee of Kåñëa, through the
saìkértana movement. In this Iron Age, this is the
only method–singing and dancing.’
“In 1969 I was one of Vana Mahäräja’s post-graduate
students with an MA in Sanskrit, and Çréla Swami
Mahäräja came there for a function. He gave an
educational and religious speech to the students,
and spoke very eloquently about the actual
definition of education, and about true religion,
philosophy, and räja-vidyä. Everyone was happy to
hear him. He even spoke some sentences in Sanskrit
as well.
“When the ISKCON temple was just newly built, I
went to visit him many times to have his darçana. I
used to stand before him, and he always greeted me
with his smiling face and gave give me a seat very
close to him. Then he would ask affectionately
about my father. He would say, ‘What is he doing?
What are you doing? What does he want? Will he
accept my proposal to go to America?’ I had his
blessings in my boyhood and he gave me so many
nice instructions about Kåñëa consciousness,
Caitanya Mahäprabhu’s teachings and His eight
verses of Caitanyäñöaka. At that time I was just a
student so I didn’t ask him so many deep questions.
However, he told me that he wanted me to do
something for his mission, to help spread Kåñëa
consciousness and the teachings of Çréla Rüpa
Goswämépäda and Çréla Jéva Goswämépäda.
“When he was ill, I saw him sitting in his
wheelchair. I went to him and he spoke with me.
‘How are you?’ I asked, and he replied, ‘Don’t ask
these questions. I am always truly well, always fine.
Nothing is wrong. The capability of this body
doesn’t matter. My mind and soul are exactly as
before.’
“My father went to see Çréla Prabhupäda at the end
and sat with him in his room. He was not speaking,
but he told my father everything just by looking
with his eyes, just with the movement of his eyes.
My father read his communication and became
aware of his deep feelings. There was no need of any
movement of the lips or voice.
“After Swamijé left in 1977, some of his disciples
wanted to learn Baìglä, so my father gave them
instruction in the granthas and bhajanas. They
especially wanted to read Caitanya-caritämåta and
Caitanya-bhägavata. By the blessings of Çréla Swami
Mahäräja and my father, now I am also giving some
lectures on these religious topics.”
Çréman Çeñaçäyé Brahmacäré

Çréman Çeñaçäyé Prabhu, a brahmacäré at

the Keçavajé Gauòéya Maöha, Mathurä, is
a disciple of Çréla Bhakti Prajïäna
Keçava Mahäräja. On the day Çrélä
Prabhupäda took sannyäsa, he formally
took the saffron cloth of the brahmacäré
açrama.
“I came from Bengal to Mathurä in 1959 when I was
17 years old. At that time I met Swami Mahäräja
and Muni Mahäräja. Swami Mahäräja was travelling
between Mathurä and Våndävana in those days.
One day I saw him become immersed in bhäva while
he was performing kértana, taking mådaìga in his
own hands. He was chanting Çré Gurväñöakam.
“In 1959, one morning in the Mathurä maöha, Çréla
Swami Mahäräja and Muni Mahäräja took sannyäsa
from my gurudeva, Çréla Bhakti Prajïäna Keçava
Mahäräja. On the very day they took sannyäsa, I
also was told to put on the red cloth. My cloth,
though, was brahmacäré cloth. Kåñëa däsa Bäbäjé
Mahäräja and I performed kértana for this auspicious
ceremony, which was on the Viçvarüpa-mahotsava
Day. Swami Mahäräja requested the continuous
chanting of the mahä-mantra. I remember where
Çréla Guru Mahäräja and Çréla Swami Mahäräja
were sitting when I served them prasädam that day.
It was right next to the kitchen, at the head of the
line. After Swami Mahäräja took sannyäsa, my
gurudeva told him to give class. I remember he stood
up boldly on that very day and spoke a strong
lecture in English.
“After this, he kept a room here in the maöha and
would sometimes live with us. Off and on, after
taking sannyäsa, he stayed at our Mathurä temple. I
was in charge of the maöha then, doing arcana,
cooking, and serving the prasädam. Also, I was Çréla
Näräyaëa Mahäräja’s secretary.
“Even before he took sannyäsa, he would sometimes
give classes here in the näö-mandira. Though not so
many people were coming in those days, still he gave
the classes. Then Gurudeva said that he should give
class more often. He was a first-class speaker. Just as
on his sannyäsa day, he stood up and began speaking
in English and everyone was so attracted.
“Immediately after taking sannyäsa from our
gurudeva, Çréla Bhakti Prajïäna Keçava Mahäräja,
he went to preach in Agra, U.P. Çré Raìganätha
prabhu, Muni Mahäräja, a few others and myself
accompanied Swami Mahäräja also. He was a strong
preacher and brought many jévas to Kåñëa.
“Sometimes Çréla Guru Mahäräja would tell me to
make roöés for Swami Mahäräja, and I would get
some mango pickle and serve him. Gurudeva told
me especially to feed that to him. During this time
Çréla Swami Mahäräja and I sometimes cooked
together. He was an expert cook and made delicious
offerings for Öhäkurajé. He would instruct exactly,
once telling me how he would take me to the
market, how we would make the purchases, and,
finally, ‘Then,’ he said, ‘I will teach you how to cook
potatoes.’ I was very, very young at that time so I
couldn’t understand Çréla Swami Mahäräja’s exalted
position.
“At the Keçavajé Gauòéya Maöha, he stayed in the
second room next to the temple. I stayed in the
room beside his, so I was always watching his coming
and going. He was very grave and always engaged in
hearing, chanting, studying and writing. I never saw
him idle or engaging in prajalpa. He had a serious
mission, his English writing. He always told us how
someday he must travel to the West and preach
Gauräìga Mahäprabhu’s message extensively.
“While living at the Rädhä Dämodara Temple, the
most valuable thing came into his heart. There, he
started to produce his life’s valuable contribution, a
translation into English of the 18,000 verses of
Çrémad-Bhägavatam. One Janmäñöämé, Çréla Swami
Mahäräja organized an impressive program at Rädhä
Dämodara with many Vaiñëavas and guests to
innaugurate his translation of Çrémad-Bhägavatam.
The governor of Orissa was invited to come. Çréla
Swami Mahäräja invited Çréla Näräyaëa Mahäräja
to come to Våndävana for that day. Näräyaëa
Mahäräja did kértana, singing Jaya Rädhä Mädhava
by the order of Çréla Swami Mahäräja. I was also
there. Swami Mahäräja offered the Governor of
Orissa a copy of his Çrémad-Bhägavatam.
“After Çréla Swami Mahäräja actually departed for
the West and preached successfully in America, we
did not see him for some time. He wrote many
letters to Çréla Näräyaëa Mahäräja, which I have
seen with my own eyes, though most of them were
lost. I helped Näräyaëa Mahäräja gather all of
Swami Mahäräja’s books that he had left in his
room. We sent so many of them and also five
mådaìgas. I took all of the things to Delhi and
shipped them via Calcutta to America. I felt very
grateful to to be able to offer some small sevä for his
saìkértana program.
“Çréla Näräyaëa Mahäräja went with me to Kåñëa
Balaräma Mandira just twenty days before Çréla
Swami Mahäräja’s departure into nitya-lélä. At that
time, some disciples of Çréla Swami Mahäräja said,
‘Oh, now Näräyaëa Mahäräja has arrived.’ Then
Swami Mahäräja said, ‘My godbrothers are
somewhat unhappy with me. I want forgiveness
from all. So you help my disciples to give some
donations to them and to all the local temples. Also
you should give instructions to my disciples and take
care of them.’ We visited again just a short time
before his disappearance. It was then that Näräyaëa
Mahäräja told me to sing Çré Rüpa Maïjaré Pada.
After me, he himself chanted Hari Hari, Kabe More
Hoibe Sudéna. We were all impressed by Çréla Swami
Mahäräja’s pure devotion. At that time, Näräyaëa
Mahäräja communicated with him in a deep
manner that was significant to them both.
Çréman Chaitanya Dev Goswämé

Çréman Chaitanya Dev Goswämé is a

Vrajaväsé born in 1934. He is a sevaka at
the Rädhä Ramaëa Temple, Våndävana,
and a prominent writer of Brajbhäñä
poetry.
“When I first met Prabhupäda, he lived at the
Vaàçé Gopäla Temple. Later he moved to the
Rädhä Dämodara Temple. He used to come to our
house and to our Ñaò-bhuja Mahäprabhu Temple,
near the Rädhä Ramaëa and Rädhä Gokulänanda
Temples. Maybe I was in my twenties and early
thirties at the time I came to know him. Today I am
65. My guru is Madhavalal Goswämé, a Rädhä
Ramaëa Goswämé. We come in the line of Gopäla
Bhaööa Goswämé and our forefathers start from
Damodar Mahäräja Goswämé. Still now I am a
sevaite of the Rädhä Ramaëa temple.
“I became his student by always asking him to tell
me about the principles of Caitanya Mahäprabhu
and Caitanya-caritämåta. I was interested to know
about these principles, so he would give me lessons.
He ordered me to read the books written by Çréla
Bhaktisiddhänta Sarasvatépäda with his
commentaries. He also ordered me to read Jaiva
Dharma, saying, ‘You will get many principles about
Lord Kåñëa and Rädhä and Caitanya Mahäprabhu.’
“In my opinion he is the first and foremost person to
spread the Mädhva sampradaya all over the world.
Prabhupäda was a very simple man and yet he was
very learned. He was keenly interested in teaching
the Mahäprabhu philosophy to everyone. This was
his main aim. In general he taught me, ‘Chaitanya
Goswämé, this is my opinion. You go and spread the
principles of Caitanya-caritämåta.’ Now as much as I
can do, I am trying to follow his instructions.
Once he told me, ‘We can dive deep into the water.
Even underneath the water, man can live. Man can
fly like a bird. We’ve become so advanced. But today
we don’t really know how to live on the earth. If a
person lives on the earth without searching for Lord
Hari, this is not real living. Only that man who is
searching for God knows what life is. If God gives us
the human form, up to the last point we should
search for God. It is not necessary that God come to
give us His darçana, but it is necessary that we want
God.’ This is how he would speak, and he told me he
wanted continuous hari-kathä with me.
“Prabhupäda did not try to introduce anything new.
He did not use magic (jädü), etc. Really he is a true
devotee. He was always singing with little karatälas,
playing them very nicely. He was expert. He sat on
the veranda of his Rädhä Dämodara rooms every
evening and gave hari-kathä. He walked almost daily
on parikramä by our place here.
“Once I went with him to Govardhana, not to do
parikramä but to go to Manasi Gaìgä. I took bath
with him. He was telling me about the origin of
Manasi Gaìgä and he went into deep bhäva. Often I
saw him enter bhäva when he spoke. He would then
stop his lecture and begin chanting quietly. He
ordered me then, ‘Begin chanting,’ and then he
started to speak about something else. This was his
style. In my opinion, he didn’t want to show his
weeping. His eyes had already seen the real
affection for Kåñëa.
When, as a teacher, he taught me about Caitanya
Mahäprabhu and told me stories of Kåñëa, many
times I saw him weeping. His throat was choked up
and I saw shivering on his body many times when he
spoke. He was very full of emotion, very much
devoted, a pure devotee.
“His joking was very delightful. Generally they were
Vraja jokes like Mansukhä, Çrédamä and Kåñëa
stories. He told very fantastic jokes in his hari-kathä.
I remember he told me Lord Kåñëa’s friend,
Çrédamä, was very mischievous and generally he
disturbed Kåñëa in many ways. He laughed very
sweetly when he told how Çrédamä was so
mischievous and how Kåñëa loved him very much.
“Two of his close friends were Haricharan Goswämé
and Paramanand Prabhu. Ram Krishnadev was a
nice man who was also very close to him. Gopal
Ghosh, a Bengali man at the Vrindavan Research
Institute, was his very affectionate associate. I went
also with him to see Prabhupäda.
“When he went to the West, I was very surprised.
He had never told me before that he had arranged
such a journey. Later I asked him, ‘How do you feel
there in the foreign countries?’ He said, ‘Really I tell
you, Chaitanya–like the good followers of Caitanya
Mahäprabhu here, so in the foreign countries I
found many such aspiring devotees. They are so
anxious to hear about Caitanya Mahäprabhu and
Kåñëa. I am very happy to go there. Actually, I am
not doing anything, but this is all the mercy of my
Sarasvata gurudeva. I am only carrying on his
mission.’
“When Prabhupäda returned in the early 70’s, his
students lived in Keçi Ghäöa. Once, previously, he
had promised that when he again returned to live in
India, he would definitely come here to my temple
and give a speech. He did his duty very nicely and
came here with many foreigners. It may have been
on the day of Holé (Gaura Pürëimä). They all came
with him and he gave a lecture about the mercy of
Çré Caitanya Mahäprabhu.
“I remember he taught us about who Ñaò-bhuja
Mahäprabhu is. His first upper hands are the symbol
of Räma, middle hands, the symbol of Kåñëa, and
below, the two hands with kamaëòalu and daëòa are
the symbol of Caitanya Mahäprabhu. Then he
instructed me to write in short form in English
Mahäprabhu Jévané (The Life of Mahäprabhu).
Prabhupäda ordered me, ‘I want it for daily
recitation on Mahäprabhu’s life. You write the book
like Hanumän Chalisä, (a Hindi prayer about
Hanumän recited daily by many people throughout
India) or like Gopäla-sahasra-näma. Write one book
in a very short form and in a poetic manner so that
people can recite it daily.’ I have written that book
as he directed and I will give you a copy.
“An incident happened in that program here in our
Ñaòbhuja temple. When Prabhupäda came here
many Rädhä Ramaëa Goswämés, Dr. Kapoor and
other Vrajaväsés came to listen. Prabhupäda was
giving his lecture on Caitanya Mahäprabhu. At that
time, one man asked him, ‘You are uplifting the
foreign countries and you are generally doing the
pracära and prasäda in foreign countries and many
of the foreigners are coming to India. Suppose, after
you or I are gone, they become a nuisance and make
a disturbance in India.’ Prabhupäda became very
angry. Very clearly he told that man, ‘You are
putting blame on my disciples. It is not good for you.
My disciples are really devotees of God, and you are
saying like that. I cannot tolerate this thing.’ He
said very strongly, ‘If you are a priest and you lay
blame on the foreigners, if you do like that, I will
not come back to Våndävana.’ Then we prayed to
him to please excuse us. He said, ‘They are doing
bhajana and searching for God, Kåñëa, in the land of
Kåñëa. But he is saying they will create a nuisance.
How is he saying this?’ I remember that incident.
“However, later that evening Prabhupäda said to us
in private, ‘Speak kåñëaand caitanya-kathä, go
everywhere and invite everyone to Våndävana. This
is the idea for the foreigners. If you have any
suggestions for them, you tell it to me, not to my
disciples.’ He was protective. He continued, ‘My
students are very new and if they hear others
discouraging them, they may become weak. I am
trying hard to save them, so confidentially we can
speak of these things, but not in front of them.’
“At that time my school for children was just
beginning in Våndävana. He requested me, ‘In my
opinion, you should teach the literature of Lord
Kåñëa and Caitanya Mahäprabhu, and it will create
very good samskäras for the children.’ I did this and
many foreigners also came here. The school’s name
is Arya Vidya Mandira.
“One very old saint who had previously been a judge
was in Våndävana. He was generally roaming in
Våndävana but he never entered any temple. He
would simply stay by the temple gate, taking all the
dust on his body. Once he saw Prabhupäda at the
gate and his tears fell, I don’t know why.
Prabhupäda also began to weep and that tears came
out more and more. What the reason was, I can’t
understand, but I saw this with my own eyes. I asked
Prabhupäda, ‘Why does that saint never enter a
temple and only takes the dust on his body?’
Prabhupäda reassured me, ‘Öhäkura will come to see
him at the gate to welcome him.’
“I went to see him when he was leaving. He was not
able to speak at that time. He saw me. Many of his
ISKCON disciples were there and I saw him lying
there, weeping with devotional sentiment.”
Çrépäda Bhakti Mädhava Mahäräja

Çrépäda Bhakti Mädhava Mahäräja, who

lives in the Çré Caitanya Maöha in
Våndävana, has hari-näma initiation
from Çréla Bhaktisiddhänta Sarasvaté
Öhäkura and dékñä initiation from Çréla
Bhakti Saraìga Goswämé Mahäräja.
“Swami Mahäräja’s economic situation was very
poor. He used to do madhukäré in Delhi to raise
funds for his Back to Godhead newspaper. I recall
how he would type and print it on special China
paper he purchased. There was one Äyurvedic
doctor, Dr. Dhiren Sakar Kaviräja, who gave him
money for the paper. I remember that Mädhava
Mahäräja also gave a donation to Swami Mahäräja.
In many different places in Delhi he collected these
donations.
“One day, when I was coming from the Indraprastha
Maöha on the way to the place called Rupa Nagara, I
saw Swami Mahäräja standing at the gate of one
large house, waiting. I asked, ‘What are you waiting
for, Mahäräja?’ He said, ‘I am waiting to get a five-
rupee donation from here.’ After some hours, during
the hot day, I came back on the cycle and saw
Swami Mahäräja still standing there. I asked him,
‘Do you have the five rupees?’ He said, ‘No, the
gentleman has not yet arrived, but I will wait.” I
said, ‘Let’s go now. I will give you those five rupees.’
He said, ‘Can you give me these five rupees every
month?’ So I agreed to give him five rupees every
month.
“I felt moved to ask him, ‘Is there anything else you
need? Are you short of anything?’ He seemed to be
so poor at the time.
‘If you need anything, I will get it for you. Please
come with me.’ I forced him to go with me. His
clothes were torn so I got him new clothes and
brought him to our maöha. I told him, ‘Instead of
five rupees, I will give you ten rupees.’ Later in the
evening, I took him back to his place. While we
were returning on the street I inquired, ‘How is the
success of your preaching?’ He told me, ‘I desire very
much to go to the foreign countries, but I still have
not gotten the proper opportunity.’ His
determination and fortitude for his gurudeva’s sevä
was memorable even then. It is indeed glorious that
after such struggles he was triumphant in his
preaching cause.
“Several times I saw my guru mahäräja and Swami
Mahäräja together at the Indraprastha Maöha. I was
engaged in my own service so I didn’t hear their
conversations. My gurudeva preached in London in
1937 and opened a small maöha there. When he
returned, I remember him telling Swami Mahäräja,
‘I will tell you everything that I learned about how
you might deal with the foreigners–how to talk to
them, how to eat with them, and how to drink water
there. I know how much you want to preach in the
West so I will try to help.’
“Pishima Dédé, Swami Mahäräja’s sister, was our
godsister (dékñä disciple of Çréla Bhakti Saraìga
Goswämé Mahäräja). She was Chandan Bäbü and
Madan’s mother. Chandan Bäbü took shelter of me
after our guru mahäräja left and I appreciated him. I
used to go around Calcutta preaching and
sometimes I’d stay with their family for up to fifteen
days. Our connection with Swami Mahäräja was
genuine and meaningful to us.”
Çréman Padmanabha Goswämé

Çréman Padmanabha Goswämé, the son

of Vishvambhar Goswämé, is a sevaka at
the Rädhä Ramaëa Temple in
Våndävana.
“Our family has had a good relationship with the
Gauòéya line of Çrélä Prabhupäda for more than 100
years, for four generations, and we have known Çrélä
Prabhupäda and ISKCON since the earliest days.
Our great-grandfather, Sarvabhavana Madhusudan
Goswämé was a very close friend of Çréla
Bhaktivinoda Öhäkura and Bhaktisiddhänta
Sarasvaté Öhäkura. Several times, Çréla
Bhaktisiddhänta himself came to our house as a
guest of the Rädhä Ramaëa Temple when he was in
Våndävana.
“Bhaktivedänta Swami Prabhupäda came here and
visited my father, Vishvambhar Goswämé, in 1952.
He and my father discussed the League of Devotees
and their idea about preaching all over India. He
had a plan to begin this group and asked for the full
support of my father. My father agreed to give all
the help, association and cooperation he could to
Çrélä Prabhupäda.
“During that time, Çrélä Prabhupäda stayed for a
few months at the Vaàçé Gopäla Temple, which is
very close to the Rädhä Ramaëa Temple. Daily, he
would take a walk and come here for sandhyä ärati
in the evening. He would visit from time to time
and meet with my father. They would discuss the
League of Devotees and his plans and projects. I
have one original letter of Çrélä Prabhupäda written
to my father in 1956.
“We have also saved a collection of copies of his
Back to Godhead magazine from 1956 and later. He
delivered these on his bicycle whenever he came
here. I remember him riding his bicycle around
Våndävana, delivering copies to us and to all the
Vrajaväsés who had subscriptions. I think the cost
was very minimal, practically nothing. I also
remember how his bicycle had a funny sound, like
chee chay chee chay. There was not proper greasing
on the chain, I think, and the dry chain made that
noise. It was an old-style Indian bicycle. I was born
in 1956 so I was very little then, but I recollect the
sound of his bicycle. We immediately knew he had
arrived and would run out of our house to bring him
some coins and take our magazine.
“All of us in our family had an affectionate
relationship with him. Sometimes he took prasäda
at our home. My mother and my grandmother, too,
would cook for him. Grandmother and my father
used the word bäbäjé then, when they spoke of him.
She told my father, this bäbäjé is a learned person,
very devotional, and by his face it can be seen that
he has the plan to do something great. There is
something very strong on his face. You can say that
it is a saàskära, some special sign, which she
noticed.
“Many times my father went to visit Çrélä
Prabhupäda at the Rädhä Dämodara Temple when
he resided there. My father told us that Çrélä
Prabhupäda lived a very austere life at the Rädhä
Dämodara Temple. He had only a few clothes, one
small bag, and some pots for his cooking prasädam.
However, he had lots of books and lots of writing
papers there. He told us how Çrélä Prabhupäda’s
mind was working and thinking around the clock
about this sevä of writing books in English. Just like
Haridäsa Öhäkura was chanting always, so Çrélä
Prabhupäda was chanting, meditating, studying,
writing, planning and working for his preaching. My
father remembered that Çrélä Prabhupäda rarely
slept at all. Whenever he visited there he saw him
taking hari-näma, singing bhajanas, producing his
books–he never stopped.
“My father sometimes brought some first and second
volumes of Çrémad-Bhägavatam from Delhi where
Çrélä Prabhupäda was printing them. Then he
contacted rich persons in Våndävana and asked
them to help Çrélä Prabhupäda finish financing the
printing of those volumes. Our father was Mayor of
Våndävana and also an advocate (lawyer), so he had
some connection with others.
“When Çrélä Prabhupäda took sannyäsa from Çréla
Keçava Mahäräja in Mathurä, my father was very
happy. He told me that he had advised him, ‘Just
like your guru mahäräja, in this line of Çréla
Bhaktivinoda Öhäkura, you have to do this
preaching work. I see that you will very nicely
continue their preaching because of your strong
dedication.’
“In the beginning days, Çrélä Prabhupäda did not
speak to us about going to the West. But after he
took sannyäsa in 1959, he openly declared his plans
to go there and preach. At that time his godbrother,
Çréla Vana Mahäräja, had gone there and had come
back after giving some lectures at the universities in
England and Europe for several years. His other
godbrother who went to the West also gave lectures.
But they were not so liberal to be able to approach
the Western youth with chanting, dancing, and
feasting with Kåñëa prasädam. Prabhupäda was
unique, very broad-minded and tolerant. That is
why I think he was able to be so successful in his
miraculous preaching.”
Anonymous

In 1978 I was staying in Våndävana. I had a

Våndävana guidebook that suggested visiting the
Mathurä Keçavajé Gauòéya Maöha where Çréla
Prabhupäda had received sannyäsa initiation. It was
mid-afternoon, just after lunch when we climbed
the stairs to the temple room. We were greeted by
an older brahmacäré who recounted this story.
Unfortunately, so many years later, we have not
been able to rediscover this devotee’s identity.
Upon first meeting us, he asked whose disciples we
were. I said we were disciples of Çréla A.C.
Bhaktivedänta Swami Prabhupäda, coming from
America. He said, “Oh, very good. I knew him. He
lived here with us for some time and he is beloved to
us all.” He then asked if we would like to hear a
memory about our gurudeva that happened just
about the same time in the afternoon many years
ago. We were of course very eager to hear his story.
He told us how one afternoon he and Çréla Swami
Mahäräja were sitting in the mandira taking lunch
prasäda together. They had gone to a preaching
program and were late in returning, but the
devotees had saved a simple meal for them. As they
were honoring prasäda some visitors came up the
stairs and peered into the temple room. They were
wealthy pilgrims and they looked around the almost
empty room for just a moment and then quickly
departed back down the stairs.
After a minute of silence, Çréla Swami Mahäräja
then turned to this devotee and commented, “Oh,
just see. They are looking here and all that they are
seeing is an old man eating a dry capäté. But they do
not know what plans Çré Caitanya Mahäprabhu has
for this old man.”
Paëòita Jagdish Lal Goswämé

Paëòita Jagdish Lal Goswämé is a sevaka

of the Rädhä-Ramaëa Mandira and the
son of Çré Bir Krishna Goswämé. He is
the owner of the Pravin Photo Shop,
which is located near Rädhä Ramaëa in
Våndävana.
“Every day in the evening, Prabhupäda would go
around to visit the temples. Almost daily I would see
him walking alone on his route, and he would stop
by here at my small shop for a few moments, or
occasionally for some time. We would always greet
each other with happiness. When he lived at the
Vaàçé Gopäla Temple by the Yamunä and later at
the Rädhä-Dämodara Temple, he would daily take
darçana of Rädhä-Ramaëa. He went also to Keçi
Ghäöa, Lakñmé Näräyaëa Ghäöa, Sevä Kuïja,
Gopénätha Mandira, and other temples.
“I remember that Prabhupada wanted one of the
Goswämés of the Rädhä Ramaëa Mandira to take up
care in ISKCON, especially the functions and
maintenance of the Deities and temples. Before the
Kåñëa-Balaräma Temple was built he had asked
Vishvambhar Goswämé to take charge of the sevä of
the Deities in ISKCON. But neither Vishvambhar
Goswämé nor any of the Goswämés would accept the
responsibility. This was mostly because no one
wanted to entertain the possibility of leaving Çré
Våndävana Dhäma to go to the West. At that time
none of us could imagine how he was bringing the
whole world to Våndävana.”
Dr. Verma

Dr. Verma was initiated in 1958 in

Mäyäpura by Çréla Bhakti Viläsa Tértha
Mahäräja. This interview was conducted
with Dr.Verma in Mathurä at his home
across from Janmabhümi-sthäna in
November, 1999. He passed away in 2004.
“I went to Mäyäpura in 1958, 1959, and 1960. My
guru mahäräja, Çréla Tértha Mahäräja was a
marvelous person and a very intimate servant of
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda. Çréla
Bhaktivedänta Swami Prabhupäda and he were
godbrothers.
“Prabhupäda had a business in Allahabad that
sometimes necessitated his coming to Mathurä. I
remember how he said that he did not like family
life and business. He also asked me to follow suit and
leave family life. He asked me, ‘What is the
difference between worshipping God in the house
or in the jungle?’
“In 1959, Tértha Mahäräja came to Våndävana and I
was his secretary and servant. Prabhupäda came
along with Keçava Mahäräja and they all met.
Another time during that visit, Tértha Mahäräja
and many of his godbrothers gathered at his maöha,
which is just in front of the Madana Mohana
Temple. My guru maharaja asked me to sit outside.
Prabhupäda was also there at that time. They went
inside the room and spoke privately. I heard some
loud discussions coming from there but as per proper
etiquette as a disciple, I was not invited inside.
When they were finished, they came out and
behaved with politeness. My guru mahäräja
instructed me that it was not my place to become
involved in the differences between godbrothers.
“Prabhupäda used to stay in the Rädhä Dämodara
Temple in the early days in Våndävana. He lived in
a very precarious condition, owning only a torn
dhoté that he stitched himself. I recall the special
Caitanya Ägaman Day, the day that Caitanya
Mahäprabhu arrived in Våndävana. Tértha
Mahäräja and Prabhupäda went to the Mahäprabhu
temple in Gopénätha Bazaar and sat there and
talked about many things. That was in 1963-64.
Then some time later, I heard that Prabhupäda had
gone to Calcutta and from there he had taken a sea
voyage to America.
“I retired in 1974 and used to go to the Kåñëa
Balaräma Temple around that time. After my
retirement from service, I developed a close
friendship with Prabhupäda. Kåñëa däsa Bäbäjé
Mahäräja was a link between Çréla Prabhupäda and
myself. Prabhupäda and Kåñëa däsa Bäbäjé were
close friends because of their service to Çréla
Bhaktisiddhänta Saraswaté Mahäräja. Kåñëa däsa
Bäbäjé used to travel here and several times came to
my place. He used to distribute Kértanéyaù Sadä
Hariù leaflets.
“Prabhupäda told me what he was doing in
Mäyäpura. He just wanted to serve his guru
mahäräja and he had wanted to cooperate with my
guru mahäräja. So when I retired, Çréla Prabhupäda
kindly invited my wife and me to stay in the temple
which was still under construction at that time. We
stayed in Prabhupäda’s rooms along with him in the
Kåñëa-Balaräma Temple for several months. But
frankly, I was just eating and sleeping.
“When I stayed at the Kåñëa Balaräma Mandira in
the office area of Prabhupäda’s rooms, he was living
there also. He always treated me kindly and
affectionately. When he was addressing his disciples
he requested me to sit near him. He would ask me
what Tértha Maharäja was doing. In a small voice he
said that Tértha Maharäja should also go to
America. I explained that he could not go because
he was too busy. Then Prabhupäda asked me to go
overseas with him and said he would pay all the
expenses. He used to tell me all the time the same
thing–that I accompany him to the West. The other
members of the Gauòéya Maöha were very busy
trying to manage their maöhas, so they could not go
to the West with him. All those who knew English
were all so busy.
“One time I offered Rs 20,000 to Prabhupäda’s
temple. My wife said to him, ‘What will happen to
my children because my husband is giving all our
money to you!’ Prabhupäda replied, ‘I am giving that
money back to you and you please take it.’ Then my
wife’s heart changed and she immediately decided,
no, I should give. Then he said, ‘Your children will
improve and benefit if you give the money to me for
Kåñëa’s sevä.’ So she did not take that money back
and everything was all right.
“At the time I stayed in the house of Prabhupäda,
he would close the doors of his room so I did not see
his bhajana. But I knew he was deeply chanting and
remembering. Sometimes, though, Prabhupäda and I
used to chant together on our mäläs. Prabhupäda
gave only a 16-round minimum to do, but he
encouraged that one should increase whenever
convenient. So, I came to one läkha (64 rounds) and
then gradually I decreased and came to half a läkha.
It was not absolutely compulsory to chant one läkha
for all the gåhasthas in the Gauòéya Maöha. Only the
sannyäsés would, but the other disciples would try to
increase. Çréla Bhaktisiddhänta Sarasvaté Mahäräja
wanted everyone to increase to one läkha. I was also
in the habit of going for morning walks with
Prabhupäda. He would just walk anywhere and talk
about many things. He used to joke in a delightful
way.
“Tértha Mahäräja was sick for about three weeks
before he left this world and I was there by his
bedside. During this time in Calcutta, my guru
mahäräja was ill for the centennial celebration of
Çréla Bhaktisiddhänta Sarasvaté Mahäräja. He was
not able to personally make arrangements, but had
some brahmacärés do it. As far as I understand, it
was by mistake that Prabhupäda was not sent an
invitation to that function.
“I went to visit Prabhupäda in his last days but was
not allowed in to see him.”
Çrépäda Bhakti Vijïana Bhäraté
Mahäräja

Çrépäda Bhakti Vijïana Bhäraté

Mahäräja is a disciple of Çréla Bhakti
Dayita Mädhava Mahäräja. He was
initiated in 1955 and lives in Mäyäpura.
“I joined this maöha in 1944, and took initiation in
1955. I was born in a brähmaëa family and at that
time we wouldn’t even take any prasäda from the
Gauòéya Maöha. Their preaching was extreme and I
couldn’t join them because of my saàskäras. Then I
remembered one çloka of çästra: ‘The benefit you
will get from sädhu-saìga is that the knots of the
heart will be cut by the pramäëa of çästra.’ After
contemplating that nectar, I was able to join the
maöha and honor prasäda with the devotees.
“I went to visit Swami Mahäräja at the Vaàçé
Gopäla temple in Våndävana when he was living
there. At that time he was a vänaprasthé. We
performed kértana together along with Çréla Puré
Mahäräja, Giréndra Govardhana Prabhu and
Räghava Caitanya Prabhu, who were also Swami
Mahäräja’s godbrothers. We were reading the book
called The Divine Name. I went to his little room so
many times. Then after some time he moved his
residence to the Rädhä-Dämodara Temple.
“All the Prabhupäda [Çréla Bhaktisiddhänta
Sarasvaté Prabhupäda] disciples had close relations
amongst themselves, and they were intimately
related from their hearts. One speciality that was
common to them all was that they would always
speak hari-kathä whenever they met. They used to
speak hari-kathä constantly, for hours together.
“Once, Abhaya Bäbü and a few of the householder
godbrothers went to Çréla Çrédhara Mahäräja. His
disciples said, ‘He’s not well, so he won’t speak with
you.’ But somehow Çrédhara Mahäräja heard their
voices and asked his disciple to bring them inside.
‘We don’t mean to disturb you, we have just come
for your darçana,’ they said. Çrédhara Mahäräja
began speaking and he continued for an hour.
Actually, doctors have restricted many of us from
speaking, but they don’t know that we are children
of Çréla Sarasvaté Öhäkura and we are actually
relieved by speaking hari-kathä. I heard Çréla Swami
Mahäräja speak such hari-kathä that one could not
imagine.
“We saw many of the disciples of Çréla
Bhaktisiddhänta Öhäkura fighting amongst
themselves with litigation, but this is like Kåñëa and
Arjuna fighting with Bhéñma. Both are fighting, but
they are both devotees and both are pleasing Kåñëa
in their own ways. Arjuna gave great pain to Bhéñma
by making him lie on the bed of arrows, and yet
Bhéñma would only accept water from Arjuna. Then
Arjuna shot arrows into the ground to bring water.
Arjuna felt he had made an offense and wanted to
apologize, but Bhéñmadeva didn’t feel like that; he
was appreciating Arjuna.
“Another example is that if two friends are on
opposite sides in a football game, they will not take
care of each others’ interests in the game, even
though they are friends. Each will follow the
interest of his own team. However, they don’t
become enemies when one of them loses or wins.
Again, two advocates engage in hot debate in the
courtroom, and ultimately one of them wins the
case. After it is over the other one says, ‘You have
given a very good argument today. You have won, so
now you will have to treat me for prasäda.’ This is
the way of relationships between the godbrothers,
but a foolish person may judge by outward actions
and think that advanced Vaiñëavas are acting like
enemies.
“This is the sort of hari-kathä we used to hear from
the godbrothers. It was so wonderful, beyond
imagination. In those days, things were quite simple
but we felt so fortunate to be getting the association
of those saints and hearing that hari-kathä.
On one occasion, before Swami Mahäräja went to
America, he told me that my guru mahäräja advised
everyone to leave their home and join the mission
wholeheartedly. Swami Mahäräja wanted me to
become a sannyäsé and also go to America to preach.
His gurudeva had told him to go to the foreign
countries. He was not satisfied with his household
life. He told us, ‘He who desires worldly things will
not get them. So leave these things and then
Bhagavän will give everything.’
“He returned here in 1967 and spoke with me at that
time. He stayed at our maöha with his disciple,
Acyutänanda. Later, he came to the Calcutta maöha
with Bhavänanda and Jayapatäkä Prabhus. They
resided with us for some time here, and also in
Våndävana. He told us that he did not have enough
time to teach his students all the details of devotion.
‘I am not able to do so because of want of time. So
please, if you are willing, you can also help them to
learn the culture and etiquette of the Vaiñëava
life.’”
Çrépäda Bhaktivedänta Paryaöaka
Mahäräja

Çrépäda B.V. Paryaöaka Mahäräja was

initiated by Çréla Bhakti Prajïäna Keçava
Mahäräja in 1958. This interview was
conducted at the Devänanda Gauòéya
Maöha in Navadvépa dhäma.
“I was just 20 years old when Çréla Swami Mahäräja
accepted sannyäsa. Now I am 65. It was so many
years ago. Çréla Swami Mahäräja was living at the
Rädhä-Dämodara Mandira in Våndävana. He often
used to come to Mathurä to see our gurudeva, nitya-
lélä-praviñöa viñëupäda Çréla Bhakti Prajïäna Keçava
Mahäräja. I was very young at that time, and my
name was Chitgana Brahmacäré. I do remember that
once he requested, ‘Please attend my class,’ so I
listened to his class.
“I was present at the sannyäsa ceremony. I had left
my worldly life in 1958, and Swami Mahäräja took
sannyäsa in 1959. I saw all these things. After the
sannyäsa ceremony, Gurudeva gave him the name
Tridaëòi Swami Bhaktivedänta. After that he
preached in Uttar Pradesh. He preached in Agra
and Jhansi before he went to live in Våndävana.
Previous to taking sannyäsa, he had been living in
Jhansi. There he had a deity of Caitanya
Mahäprabhu, which he brought to Mathurä and
which has been worshipped there since then. After
giving Swami Mahäräja sannyäsa, Gurudeva went to
Navadvépa, and I also accompanied him.
“When Swami Mahäräja was preaching in Boston
and New York, I sent him a letter asking for his
book, The Teachings of Lord Caitanya. Later, when
he came to Calcutta with Acyutänanda, he gave me
a copy of this book in English. After staying in
Calcutta, he came to the Devänanda Gauòéya
Maöha, and he also went to see Çréla Srédhara
Mahäräja at the Caitanya Särasvata Maöha.
“Swami Mahäräja was a very good writer, and he
wrote many, many articles for the Gauòéya Pätrika.
Gurujé gave him the title “Bhaktivedänta” and
“Saìgapati,” or editor-in-chief.
“Caitanya Mahäprabhu said, ‘Påthivéte äche yata
nagarädi gräma/ sarvatra pracära haibe mora näma –
the glories of My name will be preached in every
town and village.’ Swami Mahäräja has fulfilled the
mano’bhéñöa of Çréla Sarasvaté Öhäkura and Lord
Caitanyadeva. It would be very good if he were
present to continue that preaching.”
Çréman Padmalochan Goswämé

Çréman Padmalochan Goswämé, son of

Vishvambhar Goswämé, is a sevaka of the
Rädhä Ramaëa Mandira, Våndävana.
This interview was conducted in January,
1999.
“My father, Vishvambhar Goswämé, was very close
to Çrélä Prabhupäda before he went to America.
They first met in the 1950’s. At that time, Çrélä
Prabhupäda wrote him a long letter, two full pages.
He was very affectionate to my father, and he used
to come here to visit when he was living at the
Vaàçé Gopäla Mandira. My father told me that he
was a very humble person, without pride.
“One time he came to meet my father. When my
father entered the sitting room, Prabhupäda left his
seat, stood up to welcome him and then sat down
next to him. I don’t know what they were talking
about because I was only 8 or 9 years old. I was just
watching. My father was heartily attached to him.
Prabhupäda told his disciples later on that the Deity
of Rädhä Ramaëa is unique in the world and His
deity worship is unique in the world. He said that
the Goswämés of Rädhä Ramaëa have the highest
standard of worshipping, and that if his disciples
needed to know anything about püjä, they could go
and ask them any question.
“Before accepting sannyäsa, Prabhupäda was
printing his BTG magazine and distributing it to
everyone, including all his friends. So my father told
me that when Prabhupäda was coming to our house,
I would know it because he would be riding a
bicycle, and that bicycle was quite noisy. It made a
funny sound of scraping metal. We would always
recognize when Prabhupäda was coming to give us
our new edition of the BTG and we would run out
of our house to the gate with paisäs for him and
collect his magazine for our father. (Shows a photo
of Prabhupäda and Vishvambhar Goswämé) “This is
at the Kumbha Melä. My father arranged a seminar
there and had a tent. It was sponsored by the
Gauòéya disciples of my father in Allahabad.
Prahupada was also in the tent. This is when
Prabhupäda was a sannyäsé, in perhaps 1971. He
came with some disciples only to be with my father.
In the photo there is a chief editor of a newspaper.
They discussed dharma and culture. Prabhupäda and
my father both spoke at the seminar.
“Most of the people of Våndävana were happy to see
the Western disciples and were happy that they
were becoming devotees. They knew about the
prediction of Çré Caitanya Mahäprabhu. We have
the same faith as Prabhupäda; our sampradäya is the
same and so we are in the same family. My father
told me one time that the fact that Prabhupäda was
spreading the propaganda to the West was a very
amazing thing. He said it was a magic thing to be
able to distribute hari-näma all over the world.
“My father told us that when Prabhupäda went to
the West he had only Rs.40, but by his will power he
was so strong that he was able to go there and
distribute hari-näma. This is like Emperor Ashok’s
conquest, but greater. King Ashok had so many
jewels and rupees and at that time, he was able to
conquer India. Prabhupäda, though, had nothing,
but still he was able to conquer the whole world.
“When Prabhupäda was in Våndävana he came to
visit my father’s house 10 or 15 times, or sometimes
my father went to Prabhupäda’s place. One time I
went with my father to the Rädhä Dämodara
Temple to see Prahupada at his bhajana kuöira.
Sometimes Prabhupäda took Rädhä Ramaëa
prasädam. Prabhupäda would touch my head
because he knew that I would be the next püjäré of
the Rädhä Ramaëa Temple. He liked me and I liked
him.
“Prabhupäda would say to my father, ‘I am going to
the West by the order of my guru. My guru mahäräja
ordered me to go to the West and distribute the
hari-näma pracära there.’ In the beginning, he was
doing very hard work in the West. God helped him
and he excelled there.
“When Prabhupäda came back to Våndävana from
the West he purchased some land for the
Westerners, but some people of Våndävana opposed
this. They thought, because they are Western
people, they don’t know what religion is and might
make a disturbance. But my father counselled,
saying, ‘No, no. They are all the time chanting.
They have left all their family connections and all
mäyä and they have come here to Våndävana, so
this is good.’ There were always many dealings
between my father and Prabhupäda in this regard.
My father would say, ‘Actually when people take
initiation and wear Vaiñëava tilaka, etc., they are
now kåñëa-däsa. We can accept anything from such
a devotee’s hand.’ After some time, the people
understood and became silent. Because my father
was the mayor, the local people of Våndävana
understood that he was powerful and a good and
honest man, and also an advocate. Therefore they
listened to him and did not disturb.
“I also have one picture that shows there was
another seminar. I will try to find that picture. It
was called the Bangla Sahitya Seminar near the
Kothwadi Police Station in Mathurä, and was
presented by Prabhupäda and other Bengalis. My
father invited other Bengali Gauòéyas there. That
was about 1969-70, or 71.
“So I know that Prabhupäda and my father were
connected to one another all the time. In one letter,
Prabhupäda asked my father to organize all the
Vaiñëavas to come to one shelter. Because they were
from the same sampradäya, there were no arguments
between my father and Prabhupäda. They were
always affectionate. My father was very happy that
Prabhupäda was doing this preaching in every city.
This is a very great thing that in the whole world he
is opening temples. This is very useful to our
sampradäya so that every person in the West knows
who Kåñëa is and what hari-näma is. My father was
very happy that Prabhupäda was doing this kind of
work and in such a very short period of time. It was
like magic.”
Sannyäsa Years at Rädhä
Dämodara Mandira From 1959

Çrépäda Hådayänanda Bäbäjé Mahäräja

Çrépäda Hådayänanda Bäbäjé Mahäräja

was born in Rädhä Kuëòa and has been a
püjäré for 78 years. He lives next to the
Rädhä Dämodara Temple.
At the beginning of the interview, upon being asked
if he knew Çrélä Prabhupäda, Bäbäjé Mahäräja began
to cry.
“Never have I seen anyone do sädhana like he did. I
have lived all my life in Vraja and I have never seen
anyone like him. Prabhupäda did many arduous
things, he worked very hard there at the Rädhä
Dämodara Temple. At that time it was austere,
undeveloped, and very muddy and dirty with no
facilities.”
Weeping, Bäbäjé Mahäräja quoted a çloka from
Caitanya-caritämåta, from Sanätana Goswämé,
about the importance of sädhana. Then, quoting
Svarüpa Dämodara and Rämänanda Raya, he said,
“Without sädhana one can never attain kåñëa-
prema. Also, påthivite äche yata nagarädi-gräma… iii1
Many years later, when I heard that it was actually
he who had been chosen by Caitanya Mahäprabhu
to spread the Hare Kåñëa mahä-mantra around the
world, I was not surprised.
“Prabhupäda spread this Kåñëa consciousness by the
mercy of Rüpa Goswämé. Prabhupäda used to pray
to Rüpa Goswämé, ‘You please give me your mercy.’
And then he got that mercy. I know this because I
saw some things he did at the Rädhä Dämodara
Temple. My room is still located in the same place as
it was then, in 1964 or 65. Many times in the middle
of the night, at midnight or one or two in the
morning, I would hear a voice crying from inside the
courtyard by Rüpa Goswämés samädhi-mandira.
That voice was calling out and crying but I did not
know what it was because I was trying to take rest.
“But one night, on the full moon, I heard that voice
again, so I climbed up to the roof of our house and
looked down into the Rädhä Dämodara courtyard. I
saw something very amazing. Çrélä Prabhupäda was
sweeping the courtyard of Rüpa Goswämé’s samädhi.
He was bending down with a small broom and, as he
swept the ground by the samädhi, he was crying out,
‘He Rupa! He Sanätana! He Gurudeva! Please give
me your mercy. Without your mercy I cannot do
anything. Give me the mercy. Give me the strength
that I may fulfill your orders.’ Then I realized that it
was he who almost every night was calling out as he
was sweeping like this.
“Living next door to him, I would often visit as he
sat on the veranda in the mornings and evenings.
He was a very attractive personality and many
Vaiñëavas were eager for his association. When he
gave pravacana from the books of the Goswämés or
Çréla Bhaktivinoda or his gurudeva, many scholars
and elevated saints would come to hear. I noticed
that people were frequently coming for his saìga
and for his counsel also. He was kind to everyone
and was very popular. Sometimes, if too many
people had visited and he wanted his private time to
chant or write in his room, then he would ask me to
sit there in his place on the veranda and tell anyone
inquiring that he was not available now.
“Because I felt great affection for him, I asked if I
might do any service for him. Sometimes he let me
sweep the room and the veranda, remove trash,
wash clothes or other small things. One day, I
clearly remember I was cleaning his room and I saw
some cobwebs hanging from the ceiling. With the
broom I swept them down. Then I saw the spiders
crawling on the floor. I was just noticing this when
Çrélä Prabhupäda came inside. Immediately he
looked to the floor and saw the spiders, then he
looked up to the ceiling. ‘Why have you disturbed?’
he asked. I apologized, feeling ashamed, saying that I
had made a mistake, but that the spiders were not
killed and would be all right. Then he told me that
we should never cause disturbance to residents like
these of the holy dhäma. He said that we ourselves
are actually newcomers and that they have been
residing here for countless generations and must be
respected. When he gave me this instruction he was
very grave. Since that day I have not disrupted any
spiders or other creatures anywhere in Çré
Våndävana.
“We often went together to the Yamunä for
saìkértana in the late afternoons. He would bring
karatälas for chanting. I played the mådaìga. Many
local devotees became accustomed to his beautiful
parikramä and joined him there on the bank of the
river. He engaged all in singing the Hare Kåñëa
mahä-mantra and Païca Tattva mantra and dancing
very joyfully.
“To fulfill Caitanya Mahäprabhu’s prophecy, Çrélä
Prabhupäda came here to Våndävana first. The Lord
has utilized such an empowered person to spread His
mission. Anything like this has to be done with a
heavy, strong sädhana. Kåñëa rewarded him because
he had so much niñöhä and çraddhä. I have never
seen such sädhana and feeling as his. If you want to
take anything, the hand has to go and pick it up. So,
like that, you have to steal prema-dhana, steal the
wealth, one can take it.
“Prabhupäda is here right now, but we have to find
him out because Kåñëa has hidden him as if behind
a curtain. His lélä is still going on. He is still
chanting at the Rädhä Dämodara Temple and
sweeping the courtyard–doing these wonderful
pastimes. Like tying up camphor in a cloth, after the
camphor is gone the smell in the cloth still remains.
So Çrélä Prabhupäda is certainly there. We have to
endeavor to see Prabhupäda; he has not gone
anywhere, and if we feel the separation then we can
be with him. With strong endeavor, utkaëöha,
everything will be revealed. Like a chaste wife, with
chastity all these things will come. Like parents who
have so much affection and put their hands on their
child’s head, similarly if we go to Çrélä Prabhupäda
he will embrace us with so much feeling, like the
Lord does.”
Çréman Subal Goswämé

Çréman Subal Goswämé is one of the

Vrajaväsé äcäryas at the Çåìgära Vaöa
Temple, Våndävana.
“Subal Goswämé is my given name, my house name,
but my school name is Alok Goswämé. I was a young
boy in the early 1960’s. We were three cousin
brothers at Çåìgära Vaöa: Madhu, Dhruva and
myself, and we were attending class eight at the
Vidyalaya Institute. As small boys, we had difficulty
getting spending money, so we thought of a plan.
Taking a small stick with a nail on the end, we
would go to the samädhi of Rüpa Goswämé at the
Rädhä Dämodara Temple. There we would put the
stick inside and push the paisä coins to the grate. In
this way we collected them. We didn’t enter the
courtyard from the front gate, but rather, when
everyone was resting in the afternoon, we snuck in
secretly from behind by the open area. The
courtyard did not have a boundary wall then.
Madhu would watch from behind to see if anyone
was coming, Dhruva would stand by Çrélä
Prabhupäda’s window to check if he was looking,
and I would steal the money. We were a three-man
team.
“One day, Çrélä Prabhupäda noticed us doing this
from his kitchen window. He yelled out, ‘Oh Gosai!
No! No thief! No cori!’ He told the old mätäjé,
Sarojiné, ‘See, these young boys are doing like this.’
Then he called to us, saying, ‘You boys are from the
Goswämé family in the Nityänanda vaàça (dynasty).
Why are you doing like this? I will have to tell your
fathers. I will have to inform Navinananda
Goswämé and Gorachand Goswämé [the mahänta of
the Rädhä Dämodara Temple].’ Prabhupäda came
out to catch us, but when we saw him we jumped
outside and escaped.
“In the evening we came to his room and asked him,
‘Please don’t tell on us. We won’t be allowed to
come here for bhajana anymore.’ We were surprised
he was not angry with us. Çrélä Prabhupäda said,
‘Oh, you boys are good boys. You please come and sit
down here with me. I will give you some sweets. I
know you are from Çåìgära Vaöa and are in the
Nityänanda vaàça (dynasty), and that is why I am
giving you prasada.’ He gave us the white sugar
candies called chironji, big and small ones. He kept
them in a container. Sitting us next to his lap, he
said, ‘Please don’t steal like this. What do you do
with this money?’ I told him, ‘With this money I will
go and see the movie films. I have no money to go,
so I had to take.’ Prabhupäda said, ‘Don’t do like
this. If Kåñëa wants you to have anything, He will
give you the money.’ Then he told us how he
wanted us to do bhajana. He said if you chant
Kåñëa’s names you will become completely satisfied
and desires for unfavorable things will go away. But
if you continue to steal, there will be a reaction.
However, we wouldn’t listen. We were naughty boys
and weren’t interested in obeying him. Then, as he
saw we weren’t listening, he didn’t preach to us
anymore.
The next time we did our stealing, I was trying to
escape from behind. There was a bael tree there and
a wall. Behind the wall was the home of a düdh-
walla (milkman) who kept some dogs. After stealing
the paisä, as I was running away, one of the düdh-
walla’s dogs bit me in the leg. It was a bad bite and I
had to go to the hospital and get fourteen injections
in my stomach to prevent rabies.
“Later when we next saw Prabhupäda, he was very
kind and told us that he was sorry. He reminded us,
‘If you do like this, then you must get a reaction.’
This time we believed him. So from that day on we
stopped stealing money forever.
“A thief knows when he is stealing; he knows the
Lord can observe. So when we were stealing we
always knew that Çrélä Prabhupäda was observing.
Just like the Lord, Prabhupäda was watching
whatever we did. He would sit with Gorachand
Goswämé and tell him all the things he saw.
“I used to see him come alone along this path by our
Çåìgära Vaöa while going for darçana to the
Yamunä at Keçé Ghäöa. He would walk to Govindajé
Mandira as well. We used to call out to him like he
was a bäbäjé. ‘Hey Bäbä, Bäbä,’ we would say.
Sometimes we would go to the Rädhä Dämodara
Temple to visit him, but Sarojiné, who washed his
pots, would tell us, ‘Bäbä is not here, he has gone for
darçana.’ We were interested in getting the sweets
from him, so we would come again later. Gorachand
Goswämé also knew that we had come there to make
some trouble. Acting as a protector of Prabhupäda,
he told us not to come. But we yelled ‘Bäbä, Bäbä.’
Then Prabhupäda would say, ‘No, they are not
disturbing me. They are just little boys, they can
stay here beside me. They are all right.’
“He used to prepare offerings for the Lord, cooking
and then having the püjäré make the offering. On
Ekädaçé he made special dishes. He would distribute
some of the remnants to us and take some as well.
“Often I would see him looking out from his kitchen
window into the courtyard of Rüpa Goswämés
samädhi. He would be deeply gazing there, but what
he was seeing I could not know. He would also do
bhajana at Rüpa Goswämés samadhi.
“At that time Çrélä Prabhupäda’s room (where his
murti is now) was not decorated as it is now. His cot
was there, and there was a mat on top made of
cotton, and there was a blanket where his head
would go. He had a katori bowl, a red earthen water
pot, and a very small photo of Rädhä Dämodara.
There was nothing else. That is what I saw when I
was a young boy, but maybe he had more things
afterwards. He would do his bhajana and his writing
in that room. He was always absorbed in writing. At
night he used a kerosene lamp for light. I also
noticed that he had some very big granthas
(scriptures). He always put fresh tulasé leaves on the
books. This was a beautiful thing.
“Some of his godbrothers would come and sit and
discuss with him. I saw this many times. They wore
the saffron-colored veça, like from Imlé Talä. Many
types of people visited him at the Rädhä Dämodara
Temple.
“I remember once asking him how many children he
had. He would not tell. He just said, ‘I am
renouncing all these things. I have given them up
and have come to take shelter of Kåñëa in
Våndävana. Now you are all my children.’ How
could we know then that Çrélä Prabhupäda would
later become famous all over the world? He simply
came to our mandira. I was just a boy, so what did I
know? Before moving into Rädhä Dämodara, he
requested a room here at Çåìgära Vaöa but there
were so many Goswämés at that time that there were
no empty rooms. Still, he was not all disappointed or
disturbed.
“My mother told me that Çrélä Prabhupäda used to
know my father, and spoke to him about bringing
him to the West. However, my father had eleven
children, so he said, ‘If I go, then who will watch
over my family?’ Prabhupäda said, ‘Nitäi Cända will
do it,’ but my father didn’t go. Later, after Çrélä
Prabhupäda came back from America, he would give
us a copy of every book he published. When I came
to know how great he really was, I would always try
to catch his feet in the dust.”
Çréman Kishanlal Sharma Paëòita

Çréman Kishanlal Sharma Paëòita is a

dudhwalla (milkman) living near the
Rädhä Dämodara Temple.
“My father used to give milk to Çrélä Prabhupäda
when he lived at the Rädhä Dämodara Temple in
the early 1960’s. Çrélä Prabhupäda would come daily
by our shop with his tiffin cup and my father would
give him cow’s milk for his offering as madhukäré.
Sometimes, if my father noticed that Prabhupäda
had not come for several days to collect milk, he
would send me there to deliver it. Çrélä Prabhupäda
was very affectionate to us and we had love and
appreciation for him.
“I saw Prabhupäda now and then, only to take milk
to him. In those days there was a way to cross
through the Rädhä Dämodara courtyard, but now it
has been closed off. When I would bring the milk in
a tiffin from my father, I would ask Prabhupäda if
he had anything to eat. But Prabhupäda would only
want milk. I saw that in his room there was only
perhaps a little fruit or dry flour, nothing else. He
was too busy in his hari-bhajana to eat.
“Prabhupäda never used to talk very much; he was
always studying his books. It seemed to me that he
stayed in his room and did not talk to people, except
in the evenings on his verandah. He would close his
doors and do his bhajana in his room. We also heard
from the neighbors that he was chanting very much
and always studying and writing manuscripts.
“I remember that his room at that time was very old
and in disrepair. The bricks in the walls were
crumbling in many places. There was no stone floor,
only dirt. Even there were some weeds in the floor.
The land all around the Rädhä-Dämodara Mandira
was like a jungle then. It was not built up with so
many rooms and paths as it is today.
“One time, when I came to deliver the milk, I
arrived at his doorway and stood there with the
container. But he was chanting hari-näma very
deeply and didn’t hear me. So I was waiting there
for some time because I did not want to interrupt
his devotion. I kept peeking inside his door, which
was partly open, and I noticed there were many
tears in his eyes and on his face. I kept waiting there
but still he didn’t look up to see me for a long time.
“As I watched, I noticed that on the dirt floor there
were some bugs. Then I saw a scorpion crawling on
the ground. It was coming close to the feet of Çrélä
Prabhupäda, but he didn’t notice. I watched it come
closer and closer. I made little noises to catch his
attention, but he was still chanting and not aware of
outside things. Finally, after I had anxiously waited
for what seemed like quite some time, I called out to
him, ‘O Prabhu. There is a scorpion near you.’ He
slowly opened his eyes, which were wet with tears.
When he looked at me, his glance was so deep with
feeling and mercy. He just looked at me and then
down at the scorpion. I asked him if I could sweep it
from the room. In a gentle, grave voice he answered,
‘No, no. Please don’t worry about it. Don’t disturb.
He is also a devotee.’
“Another time I went there to his room with some
milk from my father and found his doors locked
shut. No one knew for sure where he had gone, but
some said Prabhupäda had gone to the West. He left
Våndävana Dhäma quietly, without notice, and we
missed him.
“After some years I saw him again when he came
back to Våndävana. I was walking on Våndävana
parikramä nearby Keçi Ghäöa and I saw a few white
devotees surrounding a sannyäsé. Like many of the
local people, I was very curious and came nearby to
look. Amazingly, I saw that it was my old friend,
Çréla Swami Mahäräja. Then Prabhupäda looked
over and saw me. He called out to me and motioned
for me to come nearby. I ran to his feet and touched
them in the dust. Prabhupäda then embraced me
with love. Rubbing my head, he said to his students,
‘Oh, this is my boy, my old friend. He brought me
milk and helped me, before, when I had nothing.’
Then Prabhupäda took off a necklace of some
valuable stones that he had on his neck, broke it
and put some of the stones into my hand. We have
kept that gift and made those stones into earrings
that my wife wears every day.”
Acharya Nirmal Chandra Goswämé

Çréman Nirmal Chandra Goswämé, the

son of Çré Gorachand Goswämé, is
mahänta of the Çré Çré Rädhä-Dämodara
Mandira in Våndävana. He was born in
1945.
“I first met Çré Abhaya Caraëäravinda Prabhu
before he took up permanent residence here at
Rädhä-Dämodara Mandira. He used to come here
regularly when he was residing in the Vamçé Gopäla
Temple, and almost every evening he discussed the
writings of Çréla Jéva Goswämé and Çréla Rüpa
Goswämé with my father, Gorachand Goswämé. He
lived here in these (downstairs) rooms from 1960 or
‘61 to ‘65. I also knew him at the Sétä Räma Temple
at Chippiwada when he did his sevä in Delhi. His
sister Pishimä also visited here. My father
affectionately called her Pishé. When Çréla
Prabhupäda moved here, some of his family
members–she or some brothers and their wives and
other relatives–would come and stay in another
room. He never asked them to come into his rooms.
They stayed and took prasäda in the other guest
rooms.
“My mother’s name was Çrématé Durga Devi, and
Çréla Prabhupäda used to call her Mäjé Mahäräja
(Honorable Mother), and sometimes Mä Gosai as
well. She arranged prasädam and everything for
everyone who came as guests, and he would daily
take madhukaré from her as the first person in the
afternoon. He had one cooker in his kitchen room.
After taking madhukaré, he boiled some small
portions, offered them and honored prasäda, took
rest for half an hour, and then wrote. He wrote all
night as well.
“When he lived here permanently, he sometimes
used to discuss with Gorachand Goswämé the
feelings he was receiving by the Goswämés’ mercy.
After getting inspiration from the Goswämés, he
began to translate in his mind. He discussed these
things with my father on several occasions. Then he
translated the first three volumes of the Çrémad-
Bhägavatam in his room.
“He played mådaìga every morning here in this
courtyard for maìgala ärotika. First he would take
bath in the Yamunä River, and then he came here
to the temple for saìkértana. Before he came, I had
not known the secret of taking bath in Yamunä in
the cold season: when one goes in to where the
water is two or three feet deep, it is very warm for
bathing. It was he who taught me that; I never knew
it before. I went with him many times for
Yamunäsnäna early in the morning, even in the
winter.
“After Çréla Prabhupäda came back from his bath in
Yamunä, he would sit in his kitchen room, looking
out into the courtyard of Rüpa Goswämés samädhi,
and he would apply his tilaka very carefully and
chant his mantras. Then he used to sing bhajanas by
himself with kartälas, and I especially remember
him singing Çré Rüpa Maïjaré Pada. After that, he
would sit just in front of the samädhi chanting on
his japa-mälä for an hour or more. At 11:30 in the
morning, he would sit here on the veranda and give
himself a mustard oil massage. Then he would
regularly go to bhoga ärotika.
“My family name is Pan, and his nickname for me
was Panchu. I was 16 or 17 years old at that time. In
1964 he did a program here together with Vana
Mahäräja and Païcänana Goswämé from the
Govinda Deva Temple, and I came as well. He told
me that he wanted me to perform very beautiful
Deity service, especially the outfits and the bhoga. I
made a nice design and he liked my service. Now I
do samädhi sevä and all the deity decoration here.
Prabhupäda asked me to come with him to America,
and when he got there he wrote and asked me,
‘Panchu, you come here and teach my new
brahmacärés cooking and püjäré work.’ He also gave
me instruction on how to learn many Gétä çlokas,
with a beautiful tune. I learned the best way to sing
the çlokas, the complete Gétä. But my father became
blind in the last years and I took over the complete
sevä, so I was unable to complete his instruction to
me.
“He used to give pravacana, and at that time, five or
six people would sit with him and listen to his
discourses and have discussions. Then at five oclock
he would leave for darçanas and parikramä of
Govinda, Gopénätha, and Madana-Mohana. He only
slept for five hours at most, and sometimes less–only
two or three. He was always thinking of Bhägavatam
verses and translation, and if any çloka came into
his mind, he would write it down immediately,
whatever he was doing at the time. Even if he was
sleeping or walking, he would immediately go to
write.
“In the earlier years, Çréla Prabhupäda’s financial
situation was actually not so weak. He had Sarojjani
and her husband doing service in his rooms, and
every day he used to give half a kilo of milk as an
offering to Öhäkurajé, and then he would take the
prasäda. Just as Çréla Rüpa Goswämé used to give
50% of his earnings when he was a gåhastha, so Çréla
Prabhuada also gave generously to Öhäkurajé.
However, later on, after he took sannyäsa, he had
less funds, and he took only the simplest things.
“He told my grandfather that here in Rädhä-
Dämodara he got direct permission from his
gurudeva, Çréla Bhaktisiddhänta Sarasvaté Öhäkura,
to go to the West. Not just permission, but an order.
He already had the direction, but now here was a
direct connection and instruction: ‘Now you must
go there.’ He asked, ‘How shall I do this?’ and he was
told, ‘It is Rüpa Goswämés order. It is his power that
gives these feelings to you, so if you start to go there
will be no problem.’ Swami Mahäräja told my father
about his sphürti-darçana at the puñpa samädhi, and
he told him that he could understand that the order
was absolute because this incident was directly at his
gurudeva’s samädhi.
“He used to joke very sweetly when he was giving
hari-kathä and pravacana. He spoke about Kåñëa as
mäkhana-cora and then he would start to laugh.
During the kértanas he often danced, and when he
did so it was very beautiful. Surely he was so deep;
everything he did seemed beautiful and expert.
Whenever he gave talks about Çrémad-Bhägavatam
in this room of my grandfather’s house, a very small
room, he would also talk about Caitanya-caritämåta
and Mahäprabhu. I remember how he would weep
when he spoke, especially when he talked about
Gambhérä.
“Çréla Prabhupäda told me that in my service I
would see Çré Çré Rädhä Dämodara’s çåìgära
(decoration) become very beautiful and developed.
This was a prediction and also an instruction to me.
Because of his mercy, all the renovations have come
about, including the kitchen and the altar, after 300
years. The main altar elevation has been done with
marble.
“Once when I was still quite young, I ran away from
home here in Våndävana with only the pants and
shirt on my back, and nothing else. I caught the bus
to Delhi, and went straight to Çréla Prabhupäda’s
room in Chippiwada. When he first greeted me he
said, ‘Oh, you are here. So who is doing the service
of Çré Çré Rädhä-Dämodara?’ I explained that it was
all right because there was a püjäré there, and then
he said, ‘But why did you choose to come to me?’ I
said, ‘I want to live with you here.’ ‘Very good’ he
answered, ‘I will take you.’ He was very affectionate
and kind to me, and he let me stay there with him
in his own quarters for five or six days. Unknown to
me, as soon as I arrived in Delhi he sent a postcard
to Våndävana to tell my father that I was safe and
that he would keep me awhile in his care. We still
have that postcard preserved, as well as a few
original letters and photos. “During that time, Çréla
Prabhupäda developed a fever for three days. That
first day I had no clean clothes, so he gave me some
of his own clothes to wear, his actual saffron
sannyäsé cloth. The whole day I was running around
in Delhi wearing this cloth. He requested me to go
in the morning and stand in the queue to get milk
for him. My older brother, however, was staying
nearby at the Sétänätha Mandira, and when he saw
me, he chastised me, saying, ‘Panchu, what are you
doing wearing sannyäsa clothes?’
“Çréla Prabhupäda never liked to take allopathic
medicines; he would only take Äyurvedic or
homeopathic. I got him such medicines and then he
recovered. His routine in Delhi seemed much the
same as in Våndävana. He had one typewriter upon
which he wrote his manuscripts for many hours of
the day and night. He cooked simple meals for both
of us on a small, doubletiered cooker.
“My father told me how Çréla Prabhupäda always
lived like a first-class devotee. Even when he was
wearing white cloth, he had regular offerings and
ärotikas. He never talked about his past gåhastha life
that he had left behind. He was affectionate to the
small local boys, giving them sweets and kind words
every day, but he was finished with his past family
dealings. He and my father were friends. Whenever
Çréla Prabhupäda went to Delhi, my father would
carefully save his mail until he returned. When
Çréla Prabhupäda was leaving Çré Våndävana to go
across the ocean to America, my father came to
him. He put a flower garland from Çré Çré Rädhä
Dämodara on him and offered him maha-prasäda.
They embraced each other and cried.”
Çrépäda Bhakti Prasäda Puré Mahäräja

Çrépäda Bhakti Prasäda Puré Mahäräja is

a disciple of Çréla Bhakti Dayita Mädhava
Goswämé Mahäräja. He took sannyäsa
initiation from Çréla Bhakti Ballabha
Tértha Mahäräja. This interview was
conducted in December, 1999, at the
Caitanya Gauòéya Maöha, which is
located near the tempo stand in
Våndävana.
“I have lived here in Våndävana for many of the last
forty years. I met with Çréla Swami Mahäräja many
times. Swäméjé spoke many things to me and he
loved me very much. The first time I met him was in
the Rädhä-Dämodara Temple when he was residing
there. That was before 1965, before he went to
America. He told me he was publishing a magazine,
and he showed me his Back to Godhead, which he
was selling for fifty paisä.
“After that, he went to America and then he came
back with Kértanänanda Brahmacäré, in 1967. They
came to our maöha here, the two of them. Swäméji
said in Bengali, ‘By the grace of Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda, I am
preaching in the United States and it has been
successful. We have got very good reception from
the audience there.’ We were together with my
gurudeva, Çréla Bhakti Dayita Mädhava Mahäräja,
his godbrother.
I recall we spent some time together discussing all
these topics in great friendliness.
“Çréla Swami Mahäräja sometimes came to visit us at
our maöha and I went to visit him there at Rädhä
Dämodara Mandira. When he met with my
gurudeva, nobody else was allowed to enter that
room. They would talk with each other for quite
some time. When the godbrothers used to meet
together they discussed only spiritual matters, only
high level hari-kathä. Here in Våndävana I saw
them together on two separate occasions. Çréla
Swami Mahäräja also used to meet privately with
my gurudeva in our Çré Caitanya Gauòéya Maöha in
Calcutta at 35 Satish Mukherji, Calcutta 26. I don’t
know any details of those meetings because I was
sent back to Våndävana. But I heard that Swami
Mahäräja went there to meet with my gurudeva.
What they talked about was very private and secret
and my gurudeva did not tell me anything about it.
“Some years later we met again in Chandigarh. I
went to one of his Indian disciples who was there
and who was with Gopäla Kåñëa Mahäräja, and
asked to speak with Çréla Swami Mahäräja. I
requested Swami Mahäräja, ‘Will you please come to
visit our temple?’ I had been in charge of our maöha
in Chandigarh for some time then. Swami Mahäräja
answered, ‘Yes, I will go.’ But Gopäla Kåñëa
Mahäräja interjected, ‘No, no He is ill. He can’t go.’
I begged, ‘You please allow him.’ Then Swami
Mahäräja told him, ‘I will go.’
“When he arrived at our àaöha, there were six or
seven hundred devotees waiting for him. I had told
all our devotees and brahmacärés to each bring
flowers and offer him garlands. Then Swami
Mahäräja came and, one by one, they put so many
garlands on him. I think there have been some
photos published of this.
“Then I took him into my gurudeva’s room and
served him bhägavata-prasäda. My gurudeva was not
in Chandigarh at that time. We had prepared
potatoes, spinach, and lafra (mixed vegetables).
Swami Mahäräja took prasädam and said, ‘I haven’t
had such nice prasädam in a long time. My disciples
don’t know how to cook like this yet. However, if I
don’t take from their hands, they will
misunderstand and be hurt.’
“He asked me, ‘What are your expenses to operate
this maöha now? How much lakñmé do you spend for
a month and how many brahmacärés live here?’ I
answered, ‘I spend about 4,000 rupees.’ He said,
‘And how many members?’ I told him, ‘Fourteen.’
‘Oh!’ he said, and chastised Gopäla Kåñëa Mahäräja,
‘You have five or six members and you are spending
10,000 rupees per month. What is this?’
“Once he said, ‘Puré Mahäräja, I went there to the
West and I only taught kåñëa-näma. But sad-äcära
(good, or proper, behavior), I have not yet been able
to teach them. It will take time.’ The Western
disciples had come inside our temple area in their
shoes. My gurudeva had told me to stop them, to
show them where to take off their shoes before
having darçana. They hadn’t learned all of this
Indian etiquette yet.
“We had all heard that before Çréla Bhaktisiddhänta
Sarasvaté Öhäkura departed from this world in 1936,
Çréla Swami Mahäräja had written him a letter,
asking, ‘What can I do for you?’ His gurudeva had
written him back a letter saying, ‘You go to the
foreign countries and preach in English.’ That he
had accomplished. We all agreed it was most
miraculous. I have heard that while he was staying
in the Rädhä-Dämodara Temple, he had darçana of
his gurudeva and Rüpa Goswämé also.
“Swäméjé never requested me to help him because he
knew that I was so engaged in taking care of our
Gauòéya Maöha. At that time, we had no money and
had so many debts on our heads. It was very difficult
for us. Only my gurudeva and Çréla Ballabha Tértha
Mahäräja knew English, not the rest of us. We may
have understood something for reading and writing,
but we were not confident to speak. Just now as you
came here for talking to me, within my heart an
instruction has come saying, ‘Speak in English. Now
begin to speak in English.’ So now I am trying.”
Dr. Çré Pran Gopal Acharya

Dr. Çré Pran Gopal Acharya, is a

prominent purohita in Våndävana from
the area of Gopénätha Bazaar. This
interview was taken on February 3, 1999.
“My father was the late purohita, Çré Balaram
Mishra. A purohita is the person who performs all
the sixteen saàskära ceremonies. Traditionally, my
family members have been the main purohitas of the
seven devälayas in Våndävana. In every festival,
they do the püjä abhiñeka. My father also did these
spiritual ceremonies for Çrélä Prabhupäda.
“Accompanying my father, I first met Prabhupäda at
the Rädhä Dämodara Mandira. Before Prabhupäda
went to the West he resided there in two small
rooms. It was Janmäñöamé and he had arranged a
grand festival there. My father was personally
invited by him to perform the maìgaläcaraëa
invocations and to offer benedictions at his
function.
“He had invited some prominent guests, including
Governor Vishvanath Das of Orissa. I remember the
Governor liked Bengali very much. He was also very
impressed to listen to the Sanskrit çlokas and sweet
singing of my father. Prabhupäda introduced them
to each other. I saw Çrélä Prabhupäda showing some
of his books and handwritten copies to the
Governor. He was discussing privately with the
Governor while my father and I were sitting nearby.
“After that, I met Prabhupäda many times. He
would say to me, ‘You are the son of Purohitajé. I
love you very much and I bless you to also perform
these Vaiñëava ceremonies. I am giving you
blessings that you will help perpetuate our Vaiñëava
culture.’ I clearly remember him saying, ‘Your family
is the one to do these püjäs. I am giving you blessings
that you can do all these things nicely and that you
will follow your father in every way. Actually you
are my purohita, but due to my older age I can give
you these blessings.’ When he gave these blessings to
me, I felt surcharged with spiritual feeling
throughout my whole body.
“I became very close to Prabhupäda in Våndävana.
If they were planning any event I would ask
permission from Prabhupäda to do the püjäs. When
he needed any references, without hesitation I
would offer that information to him. Whenever I
would go to the Rädhä Dämodara Temple, Sevä
Kuïja or Çåìgära Vaöa I would go to see
Prabhupäda. Sometimes his door was open, and he
would ask, ‘How are you? How is your father?’ His
writing work would be going on at that time. He
used a chauké (low table). I was around twenty-five
years old during this period before 1965.
“Prabhupäda’s motto was to always chant Kåñëa’s
name. He would often tell me how Kåñëa’s name is
the biggest power. That mantra is very powerful and
it can change your life. All the evils will go from
your heart. When you sleep, when you go anywhere,
you can chant the name of Kåñëa. Kåñëa-mantra is
the mahä-mantra. Prabhupäda was always chanting.
He was a very good singer as well. I remember how
he would sing the Bengali songs, sometimes alone
and sometimes along with other Vaiñëavas. His
voice was extremely sweet. I came to visit him so
many times when I would go to the Rädhä
Dämodara temple.
“In 1963-64, I was a student of B.A. in Vana
Mahäräja’s college. Prabhupäda would sometimes go
there. Vana Mahäräja told him about me.
Prabhupäda smiled and said, ‘Yes, I know him. He is
a very intelligent boy.’ Vana Mahäräja told him how
I would do a Ph.D. later on. They were just like close
friends. I heard them talk only hari-kathä, no other
talk.
“Once when he first came back from the West with
his disciples, I met with him. As a purohita I offered
blessings to his preaching. He said, ‘It is not my own
work; I am only doing Kåñëa’s work.’
“I visited him many times in ISKCON. Some
functions were arranged and I would perform the
maìgaläcaraëa. I would also perform marriages for
the Westerners according to Sat-kriya-sära
saàskäras from the book written by the Goswämés.
Prabhupäda knew I was the one who could do this
because I had studied all these things. When some
disciples came to learn the temple functions, he told
them, ‘You can consult with our purohita.’ Many
times Prabhupäda asked me to teach his students
about the saàskäras. He talked to them like one
talking to a baby. ‘Do you understand? Do you know
this meaning?’ He tried to train his disciples to be
pure Vaiñëavas, never drinking tea or doing other
worldly things as many Indians are doing.
“In the Hare Kåñëa Temple, Prabhupäda became
very ill. So a kaviräja who lived in Calcutta, named
Damodar, attended to Prabhupäda’s treatment.
Prabhupäda sent a message to our residence to call
Balaram Mishra. Fortunately, I also went.
Prabhupäda was in his room and told us in Bengali,
‘Bäbä, we are keeping a temple in Juhu, Bombay. I
think you are the purohita to do the präëa-pratiñöhä
for us there.’ My father agreed to do it. Prabhupäda
asked, ‘When can you do it?’ My father answered,
‘When you will order me, then we will do.’
Prabhupäda asked how many bäbäs would come
with us. My father said, ‘As you order.’ Then
Prabhupäda said, ‘All right. Now it is finalized that
you will do this präëa-pratiñöhä in our new Bombay
temple.’
“However, not more than three or four days after
this talk we were notified that Prabhupäda was no
more. Later on, the temple in Bombay was
completed and the senior devotees were listening to
that taped conversation of Prabhupäda and my
father. They heard that my father was supposed to
be the purohita and perform the präëa-pratiñöhä. So
they sent someone to Våndävana to ask my father to
come to Bombay to do it. Ten other paëòitas and I
went there for about five days. We stayed in
Prabhupäda’s own room.
“In this way our family has been blessed by
Prabhupäda to try to serve him. My son, Dr. Sanjaya
Krishna, has stayed and helped in Prabhupäda’s
temples all over the world. If anyone comes, we will
teach them these Vaiñëava ceremonies as
Prabhupäda asked us to do.
“Oftentimes when I reflect, Çrélä Prabhupäda’s
smiling face comes in my mind. He was a very pure,
simple and loving person. I never saw him angry; I
saw him only with his beautiful smiling face. In all
of my life I have never seen such a person like him. I
have written some Sanskrit çlokas glorifying
Prabhupäda. In my opinion he is the avatära of
Caitanya Mahäprabhu. Caitanya Mahäprabhu
appeared only in India but our Prabhupäda went to
the rest of the world. The sun always rises in the
East, but Prabhupäda rose in the West. Caitanya
Mahäprabhu’s work was not finished so Prabhupäda
did it.”
Çréman Prabhupadacharya Phanilal
Goswämé

Çréman Prabhupadacharya Phanilal

Goswämé of the Advaita Äcärya Temple
in Loi Bazaar has been the Principal of
the P.M.V. College in Vrindavana for 33
years. He was also a professor of English
Literature at the college.
“My father, Dr. Gopilal Goswämé, was a well-known
homeopathic physician in Våndävana. In the mid
1950’s, we met Çréla Prabhupäda, who was then a
gåhastha living in different places in town. We
shared the Bengali language and the Gauòéya
heritage. Çréla Prabhupäda often got his medical
treatment from my father. He never used allopathic
medicine; he preferred homeopathic remedies for
colds and common ailments of the stomach and so
on. He was educated in this field and used very
simple ingredients that were quite effective.
“Çréla Prabhupäda came almost every evening to
have discussions with my father and several other
elderly gentlemen on the porch veranda of our
dispensary. I remember that at about five or six
o’clock they would gather and enthusiastically speak
hari-kathä, especially about Mahäprabhu. Çréla
Prabhupäda would reveal that he was always
thinking about going abroad to spread the message
of Lord Gauräìga and his gurudeva. Although he
had no means, and it seemed that no one was
helping him, he once told us, ‘My gurudeva will give
the strength. I believe that he has the power to help
me in every way.’
“I remember that when he returned to his room in
the Rädhä-Dämodara Mandira, I would see him stop
at a local milk shop to fill his small tiffin for
cooking. He told us that he rarely took prasäda from
anywhere, even the mahäprasäda from Rädhä
Dämodara. We saw him follow an austere and
regulated daily regime. He was particular about his
religious practices, including taking his bath early in
the morning, applying tilaka, performing ärotika,
doing his bhajana and japa for hours, and then
offering bhoga to his pictures. I noticed how he
managed his own affairs, and though he lived at the
Dämodara Temple he was not so much connected
with them.
“Rädhä-Dämodara Temple was like a mud hut in
those days. He chanted and meditated there for
hours every day. I also saw him doing loud kértana
and bhajanas in the courtyard with the other
devotees for bhoga ärotika. Whenever we went there
he would see us and come out from his veranda or
room and affectionately embrace my father and me.
I always felt that he loved me very much. Sometimes
I saw his emotional singing, both in the temple and
chanting on the veranda. He had deep emotional
feelings and tears rolled down his cheeks. I saw this
several times, but it seemed that he tried to keep
that experience hidden.
“At that time I was still young and I had no interest
in religion. I never asked him philosophical
questions, but he would always give me prasädam
whenever we met. I especially remember the perä.
He loved all the children and was always giving out
sweets. He also gave small amounts of lakñmé to the
local boys. He would give them a pai each, which
was a third of a paisä, so it was a very small coin. But
one pai could get you a pocketful of gram, chanä
(chick peas), and it could also buy a fair-sized
portion of rabré. He would distribute coins and
treats among the children. In the Dämodara
Temple, the children knew he would come out from
his room and distribute so they gathered, waiting
and calling out, ‘Bäbä, Bäbä.’
“He was very humorous and very witty. His style of
talking was deep, and he spoke very slowly, mildly
and impressively. His joking was so delightful and
he presented the jokes in a clever way. He was
friends with Rasa Biharilal Goswämé, Vishvambhar
Goswämé, and Gaura Krishna Goswämé, all from the
Rädhä Ramaëa Temple. He had many other friends
and godbrothers whose names I did not know.
“I was a good player of football (soccer) at my
gurukula. Once it was our tournament playing and
Çréla Prabhupäda came along with my father and
other of my father’s friends to the school to watch
me. He kindly stayed to watch me playing in that
match. He was like a member of our family.
“Later, I went to Bengal and studied science, but
when I came home to Våndävana I would often
meet him along with my father. I would fold my
hands in respect to him. ‘Oh no,’ he would say, ‘You
need not do that to me. You are a Goswämé from the
line of Advaita Gosai and I am not brähmaëa. You
are Prabhu.’ He said like that but I could not accept,
and I folded my hands anyway. He was exceedingly
humble, saying that he wanted to respect us, when
actually he was the most highly religious one
amongst us.
“When I was young he always blessed me and asked
me about my subjects in school. I studied at Victoria
College in Bengal, and once, when I came home for
summer vacation, I told him that I was doing my
intermediary assignments. Still today I remember
his prophetic words to me exactly. After remaining
very silent for a few moments he looked deeply at
me and said, ‘But I think you cannot continue your
science studies.’ I was very shocked to hear this
because I was a dedicated science student and I had
plans to do an MS in physics, etc. He said, ‘No, you
will not do it.’ I was astounded. This is not possible,
because I had decided definitely to do it. He said,
‘You will see. I have said it, and you will experience.
We will see.’“Oh, I can’t tell you what actually
happened after that! (laughing) My situation
changed so rapidly. It became impossible for me to
stay at school in Bengal. My father sent a message
by wire and called me back to Våndävana. I had just
passed my examinations, but I had to come back.
There was no science college at all in this district. I
asked my father whether I should go to Agra or
another big city, but he could not cover my
expenses, so I considered taking a BA course in Arts
and Humanities with Political Science, English, etc.
When I next saw Çréla Prabhupäda I said, ‘What you
have said has come true. How did you know? So tell
me, what will come of my life next? This verdict of
yours has been proven, so what will be my future?’
He told me, ‘Step by step you will rise very high in
your life here in Çré Våndävana. You will join the
BA course and be successful in your profession. You
will always be happy, healthy and satisfied in your
life.’ Even today I am always realizing the truth of
what he said and his mercy upon me.
“I remember when he came back from America in
1972, he brought some disciples to the Dämodara
Mandira and gave pravacana. I came along with
several of my friends, who were sons of the
Goswämés, and we put some questions to him. We
asked, ‘Are brähmaëas not the only ones who can do
the celebrated rites properly?’ He immediately
countered that a krsna-bhakta from any caste who is
sincere is better than a brähmaëa who doesn’t fulfill
his duties and vows. Then we asked again, ‘Tell us,
the young of a snake will always be a snake, a cow’s
offspring will be a calf. So we are descendents of
Nityänanda Prabhu and Advaita Prabhu. We have
that spirit in us whether we perform our duties or
not.’ He said ‘No,’ to this immediately as well. He
said, ‘We recognize a person only by his deeds, not
by his birth. This is the creed of Caitanya
Mahäprabhu.’ His speaking convinced all of us and
it made a lasting impression and difference in our
understandings.
“In the beginning, Kåñëa-Balaräma Temple was like
a jungle, and almost everyone was afraid to go there,
but we went several times to see him and heard his
preaching. When he first brought the foreigners,
the Vrajaväsés were dead against him giving them
brähmaëa threads and mantras. They objected. Most
of them wouldn’t participate in the bandhära, and
refused to take any of their prasädam. But nowadays
everyone is accepting them more and more, and
appreciating their bhakti.
“When we knew him while he was living here in
Våndävana, nobody recognized him as a saint, and
nobody ever imagined that one day he would
manifest himself as one of the greatest souls on the
earth. Now he has läkhas of disciples and
descendants from everywhere in the world. This
man who appeared to be roaming around
Våndävana like other sädhus was really a blessed
soul, empowered directly by God. He brought about
a revolutionary change in the religious field of all
mankind. I believe he is truly an incarnation of
Caitanya Mahäprabhu Himself.”
Panditjé Krishna das Babaji

Panditjé Krishna das Babaji is a Sanskrit

scholar who lives at Govardhana.
“I was a Sanskrit student and scholar in the early
1960’s and visited often at Vana Mahäräja’s Sanskrit
college, which was across from where the ISKCON
temple is now. At that time Çréla Swami Mahäräja
also was living in Çré Våndävana Dhäma and he was
writing his translations and purports to the
beginning three volumes of his Çrémad-Bhägavatam
in the English language. At the college there was an
informal gathering of local Gauòéya and Brajaväsé
scholars and writers who met regularly every few
weeks or each month to share their work and ask for
suggestions regarding the Sanskrit or whatever. I
attended these writers’ meetings and so did Çréla
Swami Mahäräja. That is how we first began our
acquaintance and friendship.
“I remember how delightful his countenance was,
very charming and full of realization as well as
humor and affection. He was so kind upon me. I was
a much younger man, junior in all ways. He treated
me like a very little brother or son. Always
encouraging me, asking after my welfare, sharing
hari-kathä from his writings–he was a valuable
friend during that time. Although his material
circumstances were then so poor, he always seemed
to me to be one of the richest devotees in spiritual
blessings. He was a very learned and humble
Vaiñëava. He worked very diligently on his
manuscripts and often spoke about the order from
his guru mahäräja, His Divine Grace Çréla
Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.
“I have one special remembrance of something that
occurred during our regular meetings at Vana
Mahäräja’s college. He had every intention to
somehow spread this Kåñëa knowledge in the West,
despite all obstacles. He would often speak of this
task of service and was always looking for
opportunities to somehow arrange to travel there.
Most of us at that time were quite doubtful that he
could succeed to go. He was practically penniless
then, without sponsors or connections. Many of us
were not so favorable for any Indian to go to the
mleccha countries, so we did not encourage him.
Nevertheless, he was undaunted.
“I recall how he came one day in great happiness
and excitement. I think he had just completed his
third volume of the Çrémad-Bhägavatam and he was
carrying in his hands each of the three books. He
then explained to the group how he had finally
printed the last texts and now the books were ready
to go to the West. In a very sweet way he formally
asked if we would all please bless his books that they
would be able to go across the ocean and be
successful in spreading Kåñëa consciousness in those
countries. Of course we were willing to do that, so
he carefully passed around the stack of three, brick-
red books and asked each of us to touch them and
give our blessings, which we did.
“Immediately after this he did something quite
remarkable. He explained with deep seriousness how
these books, now blessed, could not go across the
ocean by themselves. Someone would have to take
them there and popularize them and distribute them
properly to the public. So he then humbly
requested, with folded palms, that our assembly
would also bless him to accompany the books and
preach on their behalf. In this way he took us all by
surprise. We all then felt moved to finally give our
full blessings to his mission. I thought at that time
how remarkable a Vaiñëava he was, to request such
blessings and to arrange for receiving them so
wonderfully. I remember when I gave my blessings
to him, I felt a spiritual surcharge in my heart.
“Many years later, and now still, it stands strongly in
history how Çréla Bhaktivedänta Swami Mahäräja
was successful in carrying our heritage and
philosophy to the whole world. I feel honored to
have been some very small part of that glorious
success.”
Çréman Ram Acharya

Çréman Ram Acharya, the sevaka of the

Sétä Räma Temple near the Rädhä
Dämodara Temple, was born in 1952 in
Vraja. The deities at this temple are the
two largest çälagräma çiläs in Våndävana.
“I heard from my father how Çréla Prabhupäda
would preach in the Mathurä district, in the villages
of Vraja and in all of Våndävana. Sometimes in the
morning he would come to our home here at this
temple and my aunt would give him madhukäré. My
guru, Mahänta Damodar Acharya, and Çrélä
Prabhupäda would often speak together. Çrélä
Prabhupäda told him that there were eight houses
where he went for madhukäré. Others were by the
Mérä Bäé Mandira and the Räsa Maëòala. My
gurudeva told me these things. My gurudeva
accepted Çréla Prabhupädjé as a guru. My personal
association with him began in the 1950’s and
continued off and on until 1965.
“My father’s father was a businessman. Çrélä
Prabhupäda told him that he had also been a
businessman but had lost so much in business. He
said, ‘Always pray to Kåñëa and remember Him. God
will always give you help because He is the actual
provider.’ He gave us this instruction.
“My father and I would sometimes see him and pay
respects to him when we were walking on
Våndävana parikramä. Many years later we saw him
as he took his morning walks on the Delhi road by
the new ISKCON Mandira. He would always stop
and talk with us. He would ask my father, ‘How are
you? You are all right? How are your Öhäkurajés?’
Each time he told us to always remember God and
chant the mahä-mantra, Hare Kåñëa Hare Kåñëa
Kåñëa Kåñëa Hare Hare, Hare Rama Hare Rama
Rama Rama Hare Hare. He told us that even if you
are sick or your body is not strong, you must pray
and remember the Hare Kåñëa mahä-mantra.
“When I was little, I would go to his door at the
Rädhä Dämodara Temple and he would give me
fruit prasädam. Later at the ISKCON temple, I
remember he gave me some special sabjé with panér.
He told me not to take chili and he instructed us
not to cook with chili.
“During his last days, when he was sick, my father
met with him and asked him to come with him and
he would take him to his doctor. But my father told
us how, in a very beautiful and peaceful way, Çrélä
Prabhupäda told him, ‘Please do not worry for me.
My doctor is Lord Kåñëa.’”
Dr. Vraj Dulal Goswämé

Dr. Vraj Dulal Goswämé is the son of Çré

Banamali Kaviräja. He lives at Gaura
Nagara Colony, Våndävana.
“I first saw Bhaktivedänta Swami at the Rädhä
Dämodara Temple in my childhood. I used to go
there with my mother during Kärtika time. I saw
him as an old man on the parikramä of Rädhä
Dämodara, always writing. I also saw him chanting
on mälä. He gave a few books, Çrémad-Bhägavat and
Gétä, to my father. He was very affectionate to my
father, and my father loved him so much.
“I remember him as a sannyäsé, doing madhukäré.
One time Çrélä Prabhupäda asked my father, ‘You
please give your son to me.’ But at that time I was
busy with my studies and didn’t have an interest in
spiritual life. I was studying the Äyurvedic system at
that time. He told my father he would do something
good for him. My father was from Chittagong,
Bangladesh, so they were like family members. He
asked my father for me.
“My forefathers had more than 500 disciples; they
were hereditary gurus. But my father didn’t want
that. He became a kaviräja and moved to
Våndävana in 1930. Before that he was a teacher.
Now I am totally devoted to this sevä path as well.
“Prabhupäda was treated by my father when he was
in the West, the first time he went. While in San
Francisco, Prabhupäda sent some persons to collect
medicine to treat paralysis in his right hand. This
was in 1966 or ’67. He sent a letter and two persons
came here to collect the medicines, and they
delivered them to him. He had taken two medicines
with him to America, enough for fifteen days or one
month. After this they came to collect more from
my father. I was just a child, but I remember this.
Later, Prabhupäda told the devotees to go to my
father for treatments.
“The next time Çrélä Prabhupäda came to my father
was in 1977. He told us he had paid thousands of
dollars for foreign treatment. Many doctors and
kaviräjas came to help him. But all of a sudden,
Prabhupäda remembered, ‘Oh, Banamali Kaviräja,
my puräëa-kaviräja (old doctor) is my friend. I must
go and consult with him. In the evening, before 6:30
or 7:00 he came to my father’s dispensary in
Gopinätha Bazaar with Bhakti Cäru and Jayapatäkä
Swami in a maroon-colored Ambassador car. My
father gave him treatment for one month, after
which Prabhupäda told us he was feeling much
better.
“However, in the middle of my father’s treatment a
kaviräja from Räjasthän came and requested to give
Prabhupäda another treatment for five days. My
father asked him, ‘What treatment are you going to
give?’ He told us, I will give this and this. My father
said, ‘Yes these medicines are good and very
effective, but you must see the age and strength and
digestion of Prabhupäda. If you collect the milk of a
lioness in an iron pot, it will burst. You need a
golden pot for that, otherwise it will be detrimental.’
Still, the kaviräja gave that treatment, and it had a
bad effect. So again they came and my father started
treatment, and again Çrélä Prabhupäda was feeling
better. He started taking half a kilo of fruit juice.
Before he could not take anything, but within one
month he could take fruit juices.
“My father told him if he remained for one more
month in India under this treatment, then then he
would survive for five years. My father told him not
to go to the West. But Prabhupäda told my father,
‘My devotees need me.’ My father told him, if you go
there, it will not be good for your health. But
anyway, he went to London. Then they came back
from London. My father said, ‘Oh, why did he go
there? It was not good for his health.’ Prabhupäda
said, ‘I am totally dependent on the desire of my
bhaktas.’
“My father used to go to the temple and have
darçana with Çrélä Prabhupäda many times. I was
not present then. He told me they had deep talks. I
remember how the Ambassador car used to come to
our home or dispensary and take my father to
Prabhupäda’s temple. Sometimes he would stay
there for over a half an hour alone with Prabhupäda
in a private room. Nobody could enter. He told me
they discussed religious subjects. Perhaps sometimes
he also gave treatments during those trips. He felt
inspired and happy after meeting with Prabhupäda.
“I attended his separation ceremony, viraha-
mahotsava, along with my father. We were both very
anguished at his departure. My father regarded him
as the incarnation of Mahäprabhu. He always said,
‘Only he could have done this very great thing’.”
Çréman Mathurä Prasäda

Çréman Mathura Prasad is the äöawalla

from the shop across from Sevä Kuïja
near Loi Bazaar.
“Prabhupäda used to get his äöa (flour) and spices
from our shop by Loi Bazaar and Sevä Kuïja. I don’t
remember Prabhupäda ever doing madhukäré at our
store, but he would buy some of his simple
requirements from us. He did his own very simple
cooking and made the offerings in his room at the
Rädhä Dämodara Temple. Then he returned to his
translating work and his meditations.
“Sometimes he and my father and I would sit and
talk. Especially he talked to me about bhajana.
Prabhupäda would also give me some näma-pracära
(discourses on the glories of the Holy Name). He
always preached to me to take the Name more and
more. He said that there was nothing so necessary or
valuable in this world. Once he brought me a
beadbag and small japamälä. He encouraged me to
chant a regular number and had put counting beads
on the side of the beadbag.
“Sometimes I would meet Prabhupäda at the
samädhi of Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda in the the Rädhä Dämodara Mandira
when we went for parikramä. Other times I would
see Prabhupäda go to the Yamunä for bath.
Prabhupäda would go on Våndävana parikramä,
especially on days like Ekädaçé and Pürëimä, and I
would usually see him walking alone.
“I remember when he had a celebration on
Janmäñöämé at his room in Rädhä Dämodara and
gave some dignitaries his English Çrémad-
Bhägavatam books. I asked him if he would give one
to me, but he laughed and said, ‘What would you do
with such an English book!’
“Later, after he came back from the West in 1967, I
met him by the Rädhä Dämodara Mandira and he
spoke to me affectionately. He reminded me to
continue chanting the mahä-mantra with
deliberation. I was still using the beads he had given
me. Later he also gave me one of his books in Hindi.
He remembered I had wanted his book and he
signed it for me. Here it is. Still I am keeping it and
studying it. Swami Prabhupäda helped me in my
devotion, and he is still helping me.”
Çréman Shyamlal Hakimji

Çréman Shyamlal Hakimji, founder of

Hari Nama Press in Sevä Kuïja,
Våndävana. Çré Hakimji is a doctor,
scholar, and local distributor of gauòéya-
granthas (Gauòéya Vaiñëava literature).
“In the Rädhä-Dämodara Temple, Prabhupäda was
translating Çrémad-Bhägavatam into English. When
he first came to Våndävana, he was staying in other
places, and then he shifted to the Rädhä Dämodara
Temple. He was translating into English the first
two cantos of Çrémad-Bhägavatam. During that time
I would come to meet him. When he had the first
volume he gave it to Lal Bahadhur Shastri, the
Prime Minister of India. Then he left the balance of
the stock of books with me for selling. I was selling
many copies of Çrémad-Bhägavatam for him, Canto
One in two volumes then. After selling them, I was
giving the lakñmé to Prabhupäda. Being the
wholesaler of Gauòéya Vaiñëava literature in
Våëdävana, I spent much time with Çrélä
Prabhupäda.
“I remember my first meeting with Çrélä
Prabhupäda. I made a suggestion with this view:
‘Why are you not producing other books? What
about all of the literature of Çréla Rüpa Goswämé?
You are only giving Çrémad-Bhägavatam, but there
are so many others, like Caitanya-caritämåta,
Caitanya-bhägavata, Bhakti-rasämåta Sindhu….’
“Prabhupäda answered, ‘If I give three or four books
at the same time, the foreigners will not get a proper
effect from my side. If you give a person one book
they can do very nicely that way. Otherwise the
foreigners will become confused. At this stage they
could become very confused if I were to give them
Gopäla Campu or Govinda Bhäñya.”
“Now those same foreigners who had then taken his
one book are studying all those other books. Now
they are even translating all the Vaiñëava books
from the Hindi and Bengali into every language.
Thus his preaching is going on in every town and
village.
“When the Kåñëa-Balaräma Temple was finished, I
was the first local person who helped to organize the
opening ceremony. At that time, I asked
Prabhupäda, what did he want to do? Prabhupäda
said, ‘I want to chant the name of Mahäprabhujé.’
There was no gain or benefit he wanted from
opening the temple. He didn’t care about a luxury
building, but wanted a temple for the Lord instead.
There was no material motive behind this thing. He
just wanted to spread the name of Caitanya
Mahäprabhu and do real bhajana. He was the most
amazing person that I ever saw in my life. He always
thought that all men everywhere would chant the
Hare Kåñëa mahä-mantra and do devotional service
to God.”
Dr. Vinode Banarji

Dr. Vinode Banarji is the Principal of the

Hazari Mal Somani Municipal Inter
College, Våndävana.
“Our family is from a long line of Bengali Vaiñëavas.
My grandfather, Sharat Chandra Bandopadya
Banarji, was a judge in the Calcutta High Court,
and my father was renowned in Våndävana, Vraja
Maëòala, Bengal and throughout all of India as an
extraordinarily intelligent Sanskrit scholar. He had
many disciples and was about the same age as Vana
Mahäräja, who was his friend.
“Çréla Swami Mahäräja and my father were very
familiar with each other. I remember Swami
Mahäräja well. His personality was simple then, and
nobody knew how great a man he was. He was grave
and serious. At that time he lived at the Rädhä-
Dämodara Temple. My father often went there to
visit him, and I also used to go there on many
occasions.
“In 1960-62, I was 10 or 12 years of age. At that time,
Swami Mahäräja came to our Jaga Mohan, this same
house. Our Öhäkurajés are Rädhä Vinoda. I
remember that he sat down right here in front of
our temple room and joined in bhajana and kértana
with our family, and afterwards he honored
prasädam. We had a tradition of holding kértana on
Mahäkranti (the last day of the month). Everyone
would chant from 6 pm to 6 am. I remember that he
sometimes attended.
“Çréla Swami Mahäräja was definitely very learned
in Bhagavad-gétä and Çrémad-Bhägavatam. In those
days, he consulted my father as he wrote many of his
works. I remember them studying together. They
analyzed Sanskrit çlokas and word meanings in deep
ways. They may have reviewed his English
manuscripts as well. Later, he astounded the whole
world with his English version of the Bhagavad-gétä
and the Bhägavatam.
“Once Swami Mahäräja requested my father, ‘You
please come with me when I go to America to
preach.’ However, my father declined. For his whole
life, my father had the determination not to leave
Våndävana. He was orthodox and was concerned
about retaining his culture.
“When Swami Mahäräja returned from the West,
most people were very wary of mixing with
foreigners, but we were not. We knew
Mahäprabhu’s prediction. My father was happy that
Swami Mahäräja had made Western disciples and
that they were coming to India. Çréla Swami
Mahäräja has definitely created history by his
astonishing achievement.”
ISKCON Years, From 1967

Çrépäda Bhaktivedänta Goswämé

Mahäräja

Çrépäda Bhaktivedänta Goswämé

Mahäräja, previously Nikuïja
Brahmacäré, is a disciple of Çréla Bhakti
Prajïäna Keçava Mahäräja. He resides at
the Devänanda Gauòéya Maöha in
Navadvépa.
“We disciples of Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja had all heard about his
godbrother, Abhaya Bäbü, who later became Çréla
Bhaktivedänta Swami Mahäräja, and we knew the
history of his relationship with our gurudeva.
“In Mathurä, Kuïjabihäré Prabhu, another exalted
godbrother [disciple of Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja] used to help when Swami
Mahäräja needed rupees to purchase paper to write
his books. He also gave Çréla Swami Mahäräja
money and helped him to purchase spices and herbs
for a brain improvement medicine that Swami
Mahäräja made using cloves and some other
ingredients. They made hundreds of packets to sell
to the college students, telling them that they would
do very well in their studies if they took this tonic.
They sold up to sixty packets every day, and the
rupees they earned were used for writing expenses.
They did this together for three years before Swami
Mahäräja took sannyäsa. Näräyaëa Mahäräja was
also close friends with both Swami Mahäräja and
Kuïjabihari Prabhu during those early days.
“I first met Çréla Swami Mahäräja when he came to
the maöha in 1970 along with 17 devotees. I
remember devotees such as Rämänuja,
Acyutänanda, Bhavänanda, and Tamäla Kåñëa, who
was the private s ecretary then. Tamäla Kåñëa
Prabhu was acting as the temple president and
manager o f that group. I was the storekeeper
(temple commander) here at Devänanda Gauòéya
Maöha. They came during the rainy season, and
then the floods came for two weeks, so they stayed
with us.
“Çréla Swami Mahäräja had a big tape-recorder that
constantly played a recording of his students’
singing the Hare Kåñëa mahämantra, so that
everyone could hear. He also gave a pravacana
wherein he explained his preaching in the Western
countries. Several times during his lectures and also
in the kértanas I saw how he was closing his eyes and
tears were falling. Many times I saw him with deep
feeling like this.”
“Swami Mahäräja told me lovingly, ‘O Nikuïja, you
should always go with my disciples to the market
and other places. You help them in preaching. Go to
the station, and do hari-kértana there.’ There was
one sannyäsé disciple of Swami Mahäräja, an
American History professor who used to go on the
morning walk and who was somewhat lame. Swami
Mahäräja asked me to help him preach. His students
would go to the town to preach. Once he was
chanting hari-näma inside his room when they came
back and he went outside to the gate to see them
return.
“The mosquitoes were always biting the Westerners,
so Swami Mahäräja called me one night. He said,
‘Nikuïja, see how they are not sleeping because of
the mosquitoes biting them. You should help them.’
He asked me to buy seventeen mosquito nets, and I
did so and offered them to the students. Swami
Mahäräja got up that night at 2:00 a.m. and went to
see the devotees. At once he called me, ‘Did
everybody use the mosquito nets properly?’ He asked
this because they had told him they were still being
bitten. I went into their room and I saw that they
had wrapped the nets around their bodies like a
blanket, so the mosquitoes were still biting them.
They didn’t know how to use the nets properly. I
had to teach them, and finally they were able to
sleep.
“Swami Mahäräja asked me to teach them many
things. They were not accustomed to living like our
brahmacärés, or to taking our Bengali dal and rice
daily. We were very poor, but somehow we prepared
special prasäda with flat rice and curd and sweet
rice, so that they would be more satisfied and would
not become sick.
“Çréla Swami Mahäräja wanted to buy some land in
Navadvépa town that was purported to be the place
of Mahäprabhu’s birth. He was interested in
Navadvépa because his godbrothers: my Gurudeva,
Çréla Çrédhara Mahäräja, and Çréla Çré Rüpa
Siddhänté Mahäräja, had their maöhas in Navadvépa
town. However, Trivikrama Mahäräja advised him
to buy land in Mäyäpura, since he wanted to build a
huge temple like an international center. Mäyäpura
is the real birthplace of Çré Caitanya Mahäprabhu,
and thus people from the whole world would go
there and know that this is the one real birthplace.
In this way he could serve the mission of Çréla
Sarasvaté Prabhupäda by attracting people from all
over the earth. As you know, Çréla Swami Mahäräja
did go to Mäyäpura and eventually purchased and
constructed his famous Caitanya Candrodaya
Mandira.
“I remember that when they were departing, Swami
Mahäräja asked me if the train was running that day
or not. All the devotees took prasäda and prepared
to go to the train station.
Swami Mahäräja said to Tamäla Kåñëa, who was a
gåhastha then, ‘Tamäla Kåñëa, Nikuïja Prabhu and
this maöha have offered us shelter and delicious food
for 15 days. You should give them some donation.’
So later, Tamäla Kåñëa, who was perhaps not so
familiar with spending the Indian currency, gave me
just 10 rupees. At the time, I was thinking that the
cost of providing for seventeen people for fifteen
days plus the expense of buying the mosquito nets
had been about 110 rupees. You can imagine my
initial shock. But afterwards I realized there was no
harm in the matter; they were members of our
family, so why should they give us anything?
Trivikrama Mahäräja was also present there at that
time. He inspired me to serve them with everything
we had at our disposal. And now, looking back, I
realize that the 10 rupees was only like a
downpayment, since Swami Mahäräja has given us
all a great treasure.
“They then went to the station, arriving there very
late. They were going to Calcutta. The head
stationmaster was Nimäi, the son of Çréla Sarasvaté
Prabhupäda’s disciple, Atindriya Prabhu, who
compiled the Çré Gauòéya Kaëöhahära. Swami
Mahäräja was given the first-class reception room so
that he and the students could sit down. He spoke
hari-kathä to us all at the station. At that time, he
offered me one of his umbrellas, and we have kept it
all this time to remember him.”
Çrépäda Bhaktivedanta Madhusüdana
Mahäräja

Çrépäda B.V. Madhusüdana Mahäräja

(formerly Kåñëa Kåpä Prabhu) is a
disciple of Çréla Bhakti Prajïäna Keçava
Goswämé Mahäräja. He was interviewed
at the Devänanda Gauòéya Maöha.
“Swami Mahäräja came here in 1967, during the
time Trivikrama Mahäräja was in charge of the
temple, but I was not here then. Then in 1970 he
came here to visit the Devänanda Gauòéya Maöha
again, after returning from foreign preaching. He
did not send any advance letter. This was because it
was the rainy season, and on the day that he came
there was so much flooding that he took shelter
here. Some Western followers came along with him.
“I was twenty-eight years old then and I was cooking
for everybody. I cooked khicaåé and çuktä (a bitter-
tasting wet vegetable). Swami Mahäräja stayed here
as our guest in the temple. The first day of their
stay, I cooked and then decorated the plates with
prasädam. Four followers took prasäda with Swami
Mahäräja. I laid out five stone plates iv1 and three
small bowls. I was sitting by Swami Mahäräja’s side
when he was taking prasäda.
‘Who cooked the çuktä?’ he asked. ‘I have not taken
this Bengali çuktä for a very long time.’ He was very
satisfied.
“Those devotees who were with him went on hari-
nämasaìkértana parikramä of the Navadvépa areas.
He sent the foreign devotees out every day by
themselves. On the second day Swami Mahäräja
gave the temple lecture and did kértana. I remember
that he said in his lecture, ‘To bring devotees,
Vaiñëavas, in this way was very hard and much
trouble. You cannot imagine.’ He told us how
previously they had been eating fish and eating
meat and so many abominable things. Then, when
Swami Mahäräja sang, two of his devotees danced in
the näö-mandira. He closed his eyes while he was
chanting.
“One afternoon Swami Mahäräja inquired from me,
‘Where are you coming from, and how many days
have you been staying? What was your background
before joining the maöha?’ He gave me some sweet
advice. He advised me to do my näma-bhajana, my
hari-näma, forcefully. He explained that those who
are living in the maöha are the topmost, the best of
all (sarva uttama).
‘Don’t return to your house, but remain under the
guidance of Vaiñëavas. Do hari-näma and worship
the Deities.’ He gave me this good instruction.
“He wanted to make a temple and äçrama here in
Navadvépa for the international students, so he was
looking here, there, and all around the area for land
to purchase. They lived here for ten days or so, and
during this time Swami Mahäräja asked us where in
Gaura Maëòala he could purchase land to make this
äçrama. He especially wanted to train his students. I
remember how he spoke with many of us, asking our
advice. There was a property in so-called ‘old
Mäyäpura’ in Navadvépa which he considered
purchasing, but we all advised him against this. We
advised him to build his maöha near Mahäprabhu’s
true birthplace instead, because this would give
more credibility to his project, and would give more
credibility to Mahäprabhu’s actual birthplace as
well.
“After Swami Mahäräja purchased the land in
Mäyäpura, he built himself a straw hut there, and
performed kértana with his devotees, playing
karatälas and chanting Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare. I went there and saw him
doing this. I sat by his side for half an hour and had
his good association. He was a great inspiration to
me. I was very happy that he had gone to the foreign
countries and preached the mission of Mahäprabhu.
“Swami Mahäräja invited us from the maöha to
perform the ceremony when he was establishing the
beautiful Caitanya Candrodaya Temple. This was
the preliminary foundation. I helped with the
installation mantras for worshipping in that
ceremony in Mäyäpura.”
Anonymous

The speaker of the following interview has

begged anonymity.
“I first met Çréla Bhaktivedänta Swami Prabhupäda
when I was very young, in class 10 or so. I lived near
Navadvépa. We had all heard about him from the
Gauòéya Maöha devotees who knew and
remembered him. He had gone to the West and
transformed jévas into devotees, which is very
marvelous. However there were some village rumors
spreading fear about associating with the videçés
(foreigners). They said that many were CIA agents,
and that if any Bengali boy went there they would
kidnap him and bring him out of India to the West
and force him to marry any Western girl.
“I was trying not to believe these stories, so I went
myself to Mäyäpura to meet Çréla Swami Mahäräja.
He was outside by a small thatched hut next to
where they were building gopuram gates. As soon as
I saw him I was attracted. He was so beautiful, so
potent. As I stood watching him my heart was
melting, but I was shy and could not say anything.
Then he looked towards me and said, ‘Oh, who are
you?’ I told my name, my family’s name and my guru
mahäräja’s name. He gave me a deep look and said,
‘Yes, I would like you to help me in this work of
Çréla Bhaktisiddhänta Prabhupäda and Çréla
Bhaktivinoda Öhäkura. This is the order for all
devotees to spread Mahäprabhu’s mission far and
wide. I want you to preach and train these new
Vaiñëavas. There will be so many of them, and I
need so many qualified assistants.’ I felt much
affection for him but I answered, ‘I am sorry that I
cannot do this now. I am too young and I don’t
know how to speak in English.’
“Just as we were talking two of his students came
nearby him. They were very tall and huge and when
they saw me their faces seemed quite fierce. I
became frightened. Suddenly I felt I must run away
from there. So, still holding my schoolbooks in my
arms, I began walking backwards and then running
very fast away from there. I ran so fast, off the road
and into the fields until finally I saw a small pond.
With all my clothes on and with my books, I jumped
into the pond and went under the water to hide. Of
course, no one had followed me and later I came out
and took myself home.
“After that I did not see Çréla Bhaktivedänta Swami
Mahäräja for many years. I joined my gurudeva’s
maöha as a brahmacäré and served there fully. We
heard about his extensive preaching far and wide
and saw his Western disciples everywhere. When I
moved nearby to Våndävana we regularly saw them
but Swami Mahäräja himself was often abroad.
Many of us, including myself, wanted to associate
and help train those boys, but we were very busy in
our maöha and also shy, especially about our English
language and our capacity to understand the
Western needs and mentalities.
“It was not until 1977 that again our paths crossed.
Swami Mahäräja had returned to his Kåñëa
Balaräma Mandira, though his health was not
strong. He regularly called for one devotee,
Sukhänanda brahmacäré, to give him water
naturopathy treatment. Many times I would
accompany Sukhänanda prabhu. Also several times
Çréla Bhaktivedänta Näräyaëa Mahäräja visited,
and I went with him as well. Usually I tried to help
with the cooking in the back of Swami Mahäräja’s
rooms, but often I would just sit nearby his bed and
watch him. He was very glorious, even when he was
confined mostly to his bed.
“In November of 1977, we were again called to come
to him. There were many disciples and friends in his
room, although he was not speaking and barely
moving. His eyes were closed. As I sat nearby on the
floor by his bed I was remembering my attraction to
him as well as my appreciation for his unlimited
sevä. We knew the prediction of Çréla Bhaktivinoda
Öhäkura, how in every town and village the holy
name would be sung. We knew how Çréla Swami
Mahäräja had fulfilled this prediction. In my heart I
was feeling two strong things. One was how I wished
I could be part of his mission, to serve him in any
capacity that would assist his preaching. Also, for a
long while I had been having some deep
investigations about certain aspects of the Hare
Kåñëa mantra and my personal hari-näma-sädhana.
These were very, very private to me and I had not
even yet asked my gurudeva about them.
“As I was pondering these thoughts, suddenly I
noticed that many of the disciples and devotees had
left the bedroom. As I watched, even his private
servant was called out. Then, miraculously, I was
alone with His Divine Grace, sitting by his bedside
on the floor. As I looked again at him, I saw that he
was looking directly at me. His beautiful eyes were
peering deep into me. I was astonished. Then, with a
gentle motion of his head and one eye he beckoned
me to come close beside him. On my knees I scooted
closer to him, and he kept motioning for me to come
even closer. Finally I was right next to his face, and
he turned his mouth next to my ear. Then, in the
most sublime manner, directly into my ear, he
chanted one Hare Krsna mahä-mantra. As the
sound vibration entered my ear it went directly into
my heart. It was like a waterfall of mercy and truth,
siddhänta, pouring into my heart and flooding me
with knowledge and satisfaction I had never before
experienced. Immediately, the answer to each and
every question and desire I had been pondering was
thoroughly answered, beyond my imagination. The
essence of the Name was injected into me by him,
and at the same time I felt great inspiration to serve
him, especially with his Western devotees. “So in
this mysterious way I am also considering myself a
disciple of Çréla A.C. Bhaktivedänta Swami
Prabhupäda. I feel honored to be able to serve him
in any way I can. I am so deeply indebted to him. I
pray that I may be engaged in his glorification and
his service forever.”
Çrématé Dédé Mä

Dédé Mä is a çikñä disciple of Çréla

Prabhupäda who resides in ISKCON’s
Caitanya Chandradoya Mandira in
Mäyäpura. Her son, Haridäsa prabhu of
Mumbai, is a disciple of Çréla
Prabhupäda.
“I am 86 years old now. I was initiated in Ranchi,
Bihar, in our family line more than 37 years ago. My
youngest son took initiation from Prabhupäda in
Bombay when he was only 17 years old. After his
school examinations he took a bus tour along with
his friends, and the driver told them that in Bombay
there is a Bengali maöha with a nice Swami. So they
all went in and took prasäda and heard him speak.
Çréla Prabhupäda told my son, ‘I will not give you
initiation because your mother and family members
will object.’ But my son told Çréla Prabhupäda,
‘No, my mother is a devotee. She will accept.’ My
son informed me, ‘I want to take initiation from
Çréla Prabhupäda.’ All of our family members
objected, saying ‘No, you are too young to do this.’
But I told them, ‘No, you had all better give him
permission to take initiation. If you refuse, he will
leave this house and will take initiation anyway.
Better to give him permission.’
“Then Çréla Prabhupäda wrote me a personal
message on a postcard. He said, ‘I know your son. He
is very nice and he wants to take initiation from me.
I cannot initiate him without your permission, but if
you give me permission, only then I will do so.’ I
replied, ‘I don’t have any objection if he wants to
take shelter at your lotus feet.’ He wrote again,
saying, ‘I will give him initiation, but once a year he
will go back to visit you and he will stay there for
three days.’
“A long time afterwards, I came to Navadvépa to
visit my gurudeva’s äçrama. My son, Haridäsa, had
said to me, ‘If you go to Mäyäpura, please also go to
take darçana of my guru mahäräja. He is very nice.’
Then I went to Mäyäpura and saw Çréla
Prabhupäda. He was affectionate and merciful to
me. Later, I wanted to stay there and serve at
Caitanya Candrodaya Mandira.
“Once while I was residing there, he asked me if I
was initiated by anyone. I told him that my
gurudeva was in Navadvépa, and he said, ‘Very good.
You can go on serving as you are doing now.’ Later,
when my gurudeva expired, Çréla Prabhupäda said
that I did not need to get reinitiated because my
guru was a bona fide guru, but that he would
continue to give me çikñä (instruction) and help me
progress in my Kåñëa consciousness. He always gave
me special care and attention, asking how I was and
if everything was all right. I am still serving in
Mäyäpura to this day, and I always feel his
protection and guidance.”
Çréman T. Das

Çréman T. Das is a photographer who has

chronicled the Gauòéya Maöhas in the
Navadvépa area. He owns a photography
shop across from Pauòha Mä Talä in
Navadvépa.
“I first met Çréla Bhaktivedänta Swami in 1967 in
Çréla Çrédhara Mahäräja’s temple when he went
there with some of his disciples. I took photographs
of him on three occasions, in different years, and I
also met with him personally. He knew of me and
my father from the Caitanya Maöha when Çréla
Bhaktisiddhänta Sarasvaté was there. We started
their photographic department. I had been coming
to the Gauòéya Maöha temples with my father and I
began to take photographs when I was 20 years old.
Now I am 67. I had seen Swami Mahäräja there
when he was a gåhastha. I saw also his sister,
Pishima, many times.
“I remember that when we first met A.C.
Bhaktivedänta Mahäräja, they were having a
discussion about the moon. Çrédhara Mahäräja
described the actions of the moon. It was in some
ways a very secret discussion. He said that the
Western culture had found the lower portion of the
moon to be icy, but there is another description in
Vedäntic books. I was there together in the room
with Çréla Çrédhara Mahäräja and Çréla
Bhaktivedänta Mahäräja. They were talking closely;
they were godbrothers, you know. They were
speaking about how he was accomplishing very nice
things, very good things, in the Western countries.
We cannot do so here in India. It is more difficult
because of people’s preconceptions of what the
Vedas and Puräëas teach, based on the instruction
of so-called gurus. I was listening there.
“I met with Çréla A.C. Bhaktivedänta Swami
Mahäräja many times for the reporters in the
Bengali papers and other local papers. I took many
photographs there at the ISKCON Mäyäpura
temple. Everyone was impressed with the way that
he had printed our Vaiñëava literature in 36
languages of the world. This was in 1973, at the
opening of the bank and the function for the
installation of the temple. Çréla Näräyaëa Mahäräja
also was there in those days, and I had many
meetings with them all. I took one photo with Çréla
Çrédhara Mahäräja in the middle, Çréla
Bhaktivedänta Swami Mahäräja on one side, and
Çréla Näräyaëa Mahäräja on the other side. I will
have to find this picture from the negatives for you.
“Çréla Bhaktivedänta Mahäräja always told me that I
should come and take prasäda. At the last, I sent
some medicine from Navadvépa for him, and one
month later he went to Våndävana. Previously he
had given me many of his books and told me that he
wanted me to study them. He made Mahäprabhu’s
instruction come true in every country in the whole
world.”
Çréman Ädi Guru Prabhu

Çréman Ädi Guru Prabhu became a

disciple of Çréla Prabhupäda in 1972 in
Mäyäpur. He is the uncle of Nitai Chand
Prabhu.
“In 1970, on the ISKCON land in Mäyäpura, there
was only Çréla Prabhupäda’s bhajana-kuöéra. There
was no bathroom, or anything else. I stayed there
alone with Çréla Prabhupäda for a month. We made
a covered area, laid bricks on the mud, and
Prabhupäda would sit on the bricks. Then I would
give him massage and he would take bath. We did
this every day. He always maintained his exact
schedule: maìgala ärati, Bhägavatam class, and then
darçana. Every afternoon he would meet people in
the garden and preach. He read and chanted in the
mornings and many hours in the nightime as well.
He would always talk to me about 24-hour kértana,
about bhajana, and about his lectures. Every
morning we would always follow Prabhupäda for
parikramä by the Gaìgä and along the walkway.
“Once Çréla Prabhupäda told me the history of how
a governor came to Mäyäpura while Çréla
Bhaktisiddhänta Sarasvaté Öhäkura was present.
The road was covered with nice cloth all around the
Yoga-péöha, and the Governor v2 walked on that
while Bhaktisiddhänta Öhäkura was speaking with
him. Prabhupäda shared that he was also there, and
that he helped to escort the Governor and was
speaking English with him.
“While Prabhupäda stayed in the bhajana-kuöéra, I
worked on a place for Tulasé devé every day. I dug up
all the grass in that area and planted new plants,
arranging mud to protect her. One day Prabhupäda
saw this and he was pleased. He patted me on the
head and said, ‘You are doing very nice sevä. Please
stay here and don’t go anywhere else. One day it
will be very big here, with a large mandira and so
many devotees, so you stay and help.’
“When Prabhupäda arrived in Mäyäpura he was
very eager to see Çréla Çrédhara Mahäräja. After his
arrival he would immediately go to Çré Caitanya
Särasvata Äçrama in Kolar Gaïj in Navadvépa to
see his godbrother and stay two or three days there.
Then he returned with Çrédhara Mahäräja to try to
convince him to stay over here. They would talk
very privately for one hour or more alone behind
the closed door. No one else was allowed in.
“Dämodara Mahäräja often visited us there.
Prabhupäda always requested him to help the
disciples. He was worried about the foreign devotees
competing with the local people. He desired that
they should learn how to behave very nicely with
the Bengalis. Dämodara Mahäräja was also trying to
help to buy land. Prabhupäda used to love his
godbrothers very much, but some of them were not
very liberal in regard to him because of his foreign
devotees. Later, I once heard several of them say to
him, ‘Mahäräja, you are our real brother. What you
have done is not possible for us. Please forgive us
whatever we have done out of jealousy of you.’
Mädhava Mahäräja used to sit with him, and so did
Janärdana Mahäräja, and they had affectionate
dealings. These devotees came to visit very often.
When he saw his godbrothers, he would offer them
obeisances, and they would also offer obeisances. He
would glorify them with appreciation.
“Prabhupäda would cry before the Deities, Rädhä-
Madhava. Practically every time I saw him taking
darçana, his eyes would be wet with tears. I would
often see Prabhupäda weeping while was chanting
his japa as well. Internally he was perceiving Kåñëa
during his japa.
“Prabhupäda used to give lectures in English. Once
all the Indian devotees gathered there together and
said, ‘We cannot follow anything in these lectures.’
Prabhupäda replied, ‘At this time there are not so
many Bengalis here. The Westerners come here
from so far away and they listen very carefully.
What can I do? I have to speak in English.’ Then
after that he would translate his class into Baìglä.
He said, ‘The young Western disciples are very
innocent and sincere. If they make mistakes, it must
be out of ignorance, or they would try to avoid
making them. But you already know the culture, so
you must all try to help them to learn proper
behavior. They are naive, so please forgive them if
they make mistakes in etiquette.’
“He would tell me, ‘Chant at least 16 rounds, but try
to increase more and more, if you are becoming
qualified.’ In the Gauòéya Maöha they were
habituated to chanting one läkha (100,000 Names,
or 64 rounds), and Çréla Prabhupäda told some of us
that he would like it if sometime we could come to
that standard as well.”
Çréman Nandanandana däsa

Çréman Nandanandana däsa is one of the

managers of the ISKCON Goshala in
Våndävana. He is a disciple of Bhakti
Suhåd Akiïcana Mahäräja, who is a
disciple of Bhakti Saraìga Goswämé
Mahäräja. Nandanandana prabhu was
born in Bangladesh, in 1959 in the village
of Talkari, which is the village of Çréla
Lokanätha Goswämé. This interview was
conducted in Feb. 1999.
“When I was a small boy, around seven years old,
every year in our village temple there would be a
festival in which everyone would chant only the
Hare Kåñëa mantra. Thousands of people would
come to chant. So every year my whole family would
join in that kértana. My elder brother, who was a
harmonium teacher, my big sister, another boy and I
would go and chant there, taking turns, three hours
at a time chanting the Hare Kåñëa mantra. Many
people from Navadvépa would go there and also
devotees from the Gauòéya Maöhas.
“I was thirteen years old when I met my guru
mahäräja. My father’s brother wanted me to go to
school in a luìgé instead of pants or dhoté. I didn’t
care for this, so I stopped going to school. Instead, I
went to Mäyäpura all by myself. My family thought I
was going to stay with my sisters, but I went to the
temple instead. The first night I slept at Hurla
Ghäöa, and so many dead bodies were coming. This
is where they cremated the bodies. They took Rs.15
and put the body in the fire. It was so cold that I
could not sleep, so I slept by that cremation fire. In
the morning I went and saw all the temples in
Mäyäpura.
“In front of my guru mahäräja’s maöha (Çré Gauòéya
Saìga) there was a Bakula tree. I sat down under
that tree and cried, thinking, ‘Where should I stay?’
Then a man came and asked my name. He took me
to the temple. There they asked me many questions.
I told them I played mådaìga and karatälas. They
tested me and liked me and gave me some prasädam.
For three days I hadn’t eaten anything except bread.
Then I bought a dhoté and threw away my pants and
started doing sevä in the garden.
“At that time, Çréla Prabhupäda’s sister, Pishima,
came there to Guru Mahäräja’s Vyasa Püjä. She
took lunch in my guru mahäräja’s house. After that,
I had to take her in a rickshaw to the ISKCON
temple.
“When I was a small boy at home, I had learned
from my big brother the songs of Narottama däsa
Öhäkura and all Nitäi bhajanas So in one year in the
maöha, I learned all the Vaiñëava songs. The next
year I got dékñä. So during this year, it was 1972,
Pishima came again and I again had to take her back
to ISKCON. She then brought me to meet
Prabhupäda. She used to call him ‘Mahäräja.’
Prabhupäda came up to her and I offered
obeisances. Prabhupäda asked my name and asked
me, ‘What do you do?’ I told him the songs I knew
and he asked me to sing Manasa Deha.
He spoke to me very sweetly. He told me this çloka
that says that if in any house a Vaiñëava is born,
then 14 generations will go back to Godhead. It is in
Çré Gauòéya-Kaëöhahära. Prabhupäda told me, ‘So
you are a very nice singer, you are a Vaiñëava.’ Then
he touched my head. After that Mahäräja [Çréla
Prabhupäda] gave sweets and cake. It was the first
time I had ever had cake. My godbrother, Lalita
Gopäla, who had also come, was so happy. And
Prabhupäda also gave us two or three oranges.
Pishima told me, ‘Sometime you come and do
kértana here.’
“The next year, I was working on our mäöha’s land
near ISKCON when Acyutänanda Mahäräja came.
He was speaking in Bengali. Prabhupäda had told
Acyutananda that I would come to ISKCON and do
kértana. Acyutänanda and Brahmänanda wanted me
to teach them some songs. I went for four or five
days and they recorded it. By that time I could play
the mådaìga very expertly and Prabhupäda was
looking appreciatively at me. After that,
Acyutänanda and I would sometimes go to Çrédhara
Mahäräja’s temple.
“One time I saw that Çréla Prabhupäda’s
godbrothers, all of the godbrothers from the
Mäyäpura area, went to ISKCON. At ISKCON the
devotees had made so much prasädam for them. But
then there was a big fight over the name of
Prabhupäda and they didn’t take that prasädam that
day. They all left.
“Pishima was so heavy with me. One day I had to
carry a heavy bundle of coal, 20 kgs., on my head,
and walk all the way from Navadvépa. The Gaìgä
was so low that year we could walk across it. When I
reached the maöha, I threw the bundle down and
cried because the work was so hard. I refused to take
lunch that day. Pishima learned about it. I told her I
wanted to join ISKCON. When I saw Prabhupäda, I
asked him if I could stay at ISKCON. He said yes.
Then Pishima told Prabhupäda what had happened.
Prabhupäda just laughed.
“Soon after that, my guru mahäräja took me away
from the hard labor to the Taltala Gauòéya Saìga
Maöha in Calcutta. My guru mahäräja and Çréla
Prabhupäda were so close, but mostly I know about
the relationship of Pishima and my guru mahäräja.
At the maöha in Calcutta, Pishima was the temple
commander. For Vijaya Daçamé, she cooked and
called all the brahmacärés. She served them and gave
dhotés to all and some rupees.
“Later on I returned to Mäyäpura and again met
Çréla Prabhupäda. Dhiren Brahmacäré went with me
and I introduced him. Prabhupäda advised him to
serve in the Gauòéya Maöha and go from village to
village preaching. To me, Prabhupäda said, ‘Oh
Nandanandana, nice kértana.’ He said, ‘In the West
I started only with kértana. You play the mådaìga so
nicely. Preaching means to play the mådaìga and
karatälas nicely.’ He said that it was good to be a
strict brahmacäré. I was brahmacäré for 15 years.
Then I married and came to ISKCON in 1985.
“My guru mahäräja said that before Prabhupäda
went to the West, he stayed for some time at the
Indraprastha Maöha (in Delhi). He and my guru
mahäräja preached together in Delhi. Guru
Mahäräja said that sometimes Prabhupäda would
visit Gauòéya Saìga and they would ask him to sit
on a chair, but he was so humble he would sit on the
floor instead.
“Çréla Prabhupäda and Akiïcana Kåñëa däsa Bäbäjé
met many times in Mäyäpura and Våndävana.
Prabhupäda asked Kåñëa däsa Bäbäjé to teach his
disciples, and he told Ayodhyapati to learn bhakti
from Bäbäjé Mahäräja. So one night, Ayodhyapati
and other Westerners did kértana all night at
Imlétalä with Bäbäjé Mahäräja. In the morning
Bäbäjé Mahäräja took only one capäté. He was so
austere and ate very little.
“In 1977, I went to Vraja Maëòala Parikramä with
my guru mahäräja. One morning we got the message
that Çréla Prabhupäda had left this world. Parvata
Mahäräja and I went in the ISKCON kértana for
Prabhupäda and did parikramä with him. The whole
market was closed when Prabhupäda left, and all the
people in Våndävana were crying. After the kértana,
in the night, Parvata Mahäräja had a meeting with
many of the leaders of Våndävana. Many Gauòéya
Vaiñëavas came and Vana Mahäräja was the head of
that meeting. They were glorifying Çréla
Prabhupäda. Brahmänanda and Bhavänanda were
also there and others. Vana Mahäräja spoke first.
Parvata Mahäräja, Bhakti Dépaka Mahäräja,
Vishvambhar Goswämé and others also spoke. At
that meeting Bhavänanda cried so much. All the
Vrajabäsés were impressed with his guru-bhakti. This
took place the day after Prabhupäda left.”
Çrématé Jahnavä Dédé

Çrématé Jahnavä Dédé became a disciple of

Çréla Bhakti Rakñaka Çrédhara Goswämé
Mahäräja in 1974. This interview was
taken at the Çré Caitanya Säraswata
Çrédhara Mandira in Navadvépa.
“My guru mahäräja, Çréla Bhakti Rakñaka Çrédhara
Goswämé Mahäräja, gave me the service of caring
for his very senior disciple, Kåñëamayé Dédé. Thus
through her association I heard many glories of Çréla
Bhaktivedänta Swami Mahäräja for many years
before I met him. Kåñëamayé Dédé was present in the
maöha from the l940’s, and she had met and served
this godbrother and close friend of Çréla Guru
Mahäräja many times.
“I was present in 1976 when Çréla Bhaktivedänta
Swami came to the Caitanya Särasvata Maöha. Our
guru mahäräja was very happy that he came. At that
time, Kåñëamayé Dédé was cooking and Çréla Guru
Mahäräja told her to cook very nicely. Çréla Guru
Mahäräja said, ‘Do not use chili. Swami Mahäräja
and many of his devotees are coming, so you must
cook your very best.’ Kåñëamayé Dédé made special
preparations that Çréla Guru Mahäräja had directed
her to make. ‘You cook pürés and boòi charchuri
(potatoes and mung boòis cooked with mustard oil,
turmeric and salt).’ He knew that Swami Mahäräja
liked this very much. After cooking the lunch,
Kåñëamayé Dédé distributed the prasäda to everyone.
The other disciples of Swami Mahäräja took prasäda
downstairs and the two godbrothers took upstairs.
When Swami Mahäräja came down by the kitchen
after taking prasädam, he told Kåñëamayé Dédé how
pleased he was. “At this time, Çréla Guru Mahäräja’s
sister, Ramä Dédé, was upstairs listening to the hari-
kathä that Çréla Swami Mahäräja and Çréla Guru
Mahäräja were speaking. Çréla Guru Mahäräja told
his sister, ‘Oh, you listen very carefully to the hari-
kathä from Swami Mahäräja. Then sometime you
can also go to America to preach along with him.’
“I was new at that time but Çréla Guru Mahäräja
told me to please come there and pay daëòavat to
Swami Mahäräja. Swami Mahäräja asked me, ‘What
is your name?’ At that time my name was Jayanté. So
I paid daëòavat. Çréla Swami Mahäräja was happy
and he gave me a wonderful blessing saying, ‘May
you always be engaged in your guru mahäräja’s sevä!’
“Kåñëamayé Dédé had told me Swami Mahäräja was
boldly preaching hari-näma-saìkértana everywhere.
I heard Swami Mahäräja say how he was distributing
this to his full capacity to people in every town and
village all over the world. ‘It is very hard to preach,
such difficult work, and not always in very nice
places,’ he said. Guru Mahäräja told Kåñëamayé Dédé
that Swami Mahäräja had told him confidentially, ‘I
bring them here a bit like wild animals, and you
should help make them into devotees. They are like
monkeys but if they are given hari-kathä then they
can become good devotees.’ Kåñëamayé Dédé said
that Guru Mahäräja had told her this.
“Kåñëamayé Dédé was good friends with Pishima Dédé
(Çréla Prabhupäda’s sister, Bhavatäriëé). They knew
each other for many years and she very much liked
Bhavatäriëé Dédé, who also came here to visit. Twice
Pishima gave me blessings that I would do guru-sevä
and hari-sevä nicely. She told me, ‘Your life is very
important because you are a renunciate. My life is
family life, but yours is not. It is a very nice
opportunity. I bless you to always be engaged in
vaiñëava-sevä and service to the Lord.’ At that time
I was laughing and happy with her. She was staying
at Candrodaya Mandira and she told me to come to
her room. She said, ‘I am pleased that you are doing
sevä to your guru mahäräja, and after this may you
do more and more service, especially service to
Kåñëamayé Dédé.’
“Swami Mahäräja and Pishima had the same face
and they laughed in the same way. They were both
very wonderful and beautiful. She was always
sprinkling Gaìgä-jala everywhere and also
distributing mahä-prasäda. One Bengali lady with
Pishima said that Pishima was such a nice devotee,
and that I was getting sukåti by receiving her
blessings. I saw her twice. Swami Mahäräja told my
guru mahäräja, ‘We like Jayanté.’ Then Guru
Mahäräja gave me permission to go to Mäyäpura
and visit Pishima at her room. I told Guru Mahäräja
that I wasn’t able to go because at that time there
were no ladies to go with me, and I couldn’t go
anywhere alone. There were so many brahmacärés,
but not ladies and it was not good for me to be out. I
was very young and Guru Mahäräja took good care
of me and protected me.
“During Swami Mahäräja’s gåhastha life, he made a
special injection medicine called Dacca Dora
Borale, which was for weakness and lack of
vitamins. In the past he gave it to Guru Mahäräja
and to Kåñëamayé Dédé also. It is an ingenious
formula. Now they still sell it everywhere in the
marketplace after many years. I am older and I also
sometimes take it even today and get so much
benefit from it.”
Çrépäda Näräyaëa Mahäräja

Çrépäda Näräyaëa Mahäräja is a disciple

of Çréla Bhakti Dayitä Mädhava
Mahäräja. He is the manager of the
Caitanya Gauòéya Maöha.
“I met Çréla Bhaktivedänta Swami in 1967 when he
came to this maöha after returning from America. I
was in Calcutta when Bhaktivedänta Swami came
there with Acyutänanda. Later, Jayapataka Swami
also came and stayed at our maöha while I was
present there. Our gurudeva arranged everything
for their stay.
“Swami Mahäräja came to visit us here at Caitanya
Maöha. His disciples wanted to offer me a sweet and
some fruit, but I didn’t want to take anything from a
foreigner’s hand. I had never done so before. But
Swami Mahäräja, knowing my fear, kindly said to
me, ‘I will touch this fruit and sweet with my hand,
and then you can take it.’
“I said to Swami Mahäräja, ‘You went to America to
preach in your very old age.’ ‘Yes,’ he told me, ‘I
didn’t know how I would do it. I was sitting in the
park in New York. I had a photograph of my
gurudeva, Çréla Bhaktisiddhänta Sarasvaté
Prabhupäda, around my neck. I was sitting there
looking around and wondering what I could do.
They all appeared to be demons! I didn’t know how
to preach, but by the mercy of Gurudeva and by his
blessings, all the preaching became possible.’ He said
to me, ‘You come here in the maöha, chant Hare
Kåñëa and you also can have everything.’”
Çrépäda Räma Prasäda däsa Adhikäré

Räma Prasäda däsa Adhikäré is a disciple

of Bhakti Dayita Mädhava Goswämé
Mahäräja. He stays at the Çré Caitanya
Gauòéya Maöha in Mäyäpura.
“I met Bhaktivedänta Swami Mahäräja, Çréla
Prabhupäda, in 1972, when he had come to Bombay
from England. In January, 1970, I had written him a
letter saying I wanted to go abroad. He wrote back,
suggesting life membership, saying that he had 100
temples worldwide and that my family and I could
stay in them. He wrote me a letter explaining that if
I were a member, I would receive all his books, as
well as a lifetime subscription to BTG. He told me
that if I had 20,000 rupees, he would arrange that I
could stay at his temples. Somehow, though, they
forgot to register me, so they wouldn’t accept me.
Finally, I went personally to Bombay and Giriräja
corrected it. Swami Mahäräja was there. When I
met him, he showed me my life membership card
and talked with me. I told him I was a disciple of
Bhakti Dayita Mädhava Mahäräja, and he became
very happy.
“Then I met him again in Delhi. There was an
annual ISKCON ceremony in Vasanta Kuïja and
he was staying there. Swami Mahäräja was always
very busy with devotees, but he was happy to see me.
“In 1974, I went to Stockholm, Sweden, and stayed
in the ISKCON temple in Ispangah. Then after two
months I stayed in Amsterdam. I thought his
preaching was very nice. His devotees were doing
such hard work, selling books 12 hours a day. This
made me happy and I respected him so much for his
preaching. “I always heard my guru mahäräja
praising him: ‘He has done such a good job in
preaching abroad. His disciples are singing Bengali
bhajanas just like the regular Bengalis.’
Acyutänanda and some other disciples came to our
temple to learn Bengali bhajanas. Acyutänanda
stayed in Bengal for three years. Our guru mahäräja
respected his godbrothers and their disciples. There
are still disciples of other godbrothers here at our
temple.
He loved his godbrothers very much.
“I had darçana with Swami Mahäräja five or six
times at the inauguration festival of the Kåñëa
Balaräma Temple. He instructed his disciples to be
sure that I received prasädam.
“I built the first vyäsäsana in Stockholm, and in
Amsterdam–they also used that in Frankfurt.
Swami Mahäräja wrote me a letter in Hindi from
Calcutta thanking me for my letter and my service.
He told me many details of his international
preaching and his plans for travelling. I was an
upholsterer by profession. That is how I came to
make the vyäsäsanas, but really I did it out of
affection for him.”
Çrématé Gita Devi Saraf

Çrématé Gita Devi Saraf, a resident of Våndävana,

donated to Çréla Prabhupäda the land on which the
Kåñëa Balaräma Mandira has been built.
“Prabhupäda came to our home, Saraf Bhavan, to
visit us. The next morning he told us how he
wanted to find some land to make a center. My
husband mentioned some land we had. Quickly
Prabhupäda said, ‘This sounds very nice, perhaps it
is Kåñëa’s arrangement. It is in Ramaëa Reté, quite
far from the city. Is it all right if we arrange some
time to see it?’
“So immediately Prabhupäda became ready to go.
My husband arranged for them all to go in the car.
My husband said, ‘Mahäräja, this place is quite far.’
But Prabhupäda said, ‘Oh, we want it far because
Kåñëa and Balaräma were walking here. This is very
suitable for us.’ Immediately upon seeing the land,
he liked it. ‘Do you want to sell?’ he asked. ‘At any
price we can purchase it. Or if you want to give as a
donation, that will be all right. But we will not force
you to donate.’ After that my husband said, ‘But the
land is in the name of my wife. She is not here, she
is in Assam now, but she will come on the eve of
Gaura Pürëimä. So you should come at least one
week before she will be here and we will discuss it.’
“Prabhupäda assigned Kñérodakaçäyé Viñëu Prabhu
to help with this service, so he came over a few days
before Gaura Pürëimä and waited for me. He stayed
four days in our house. We donated that whole land
to Çréla Prabhupäda and his ISKCON organization.
However, in the signing of the land deed, my
husband put a condition that the front fifty-foot
portion would be kept for his own use. His idea was
to make shops there to get some income perhaps.
This was the idea in his mind.
“But when the initial temple construction was going
on, Prabhupäda called me and said, ‘Oh, I want that
fifty feet of land so people can see the front of the
temple. How can we make the front gate?’ My
husband was not present in Våndävana at that time.
One day Prabhupäda asked me to come and sign the
deed, but my husband wasn’t there. I was thinking
to myself that he is making such a big temple for
Kåñëa and it only has one small back gate. It should
have a very large front gate also.
“Prabhupäda said, ‘So this is the work of a mother
for her child. You are thinking that Kåñëa is my
child, so I must arrange a very big gate for His
temple. You know when a mother has a child she is
more affectionate to it than to the father. So we are
making such a big temple for Kåñëa but He only has
a small back gate. It’s very clear to me that it is the
work of a mother for her lälä, darling son, to make a
big front gate. This is not the work of the father.’
My husband was not there, but Çréla Prabhupäda
appealed to me and I agreed.
“When Prabhupäda arranged for the signing of the
deed, my husband said he would not go to Mathurä
to sign it. So Prabhupäda made a phone call to the
judge and that judge came to our house so we could
all sign the deed. Sometimes things of this nature
take six months to accomplish, but within three
days it was approved by the judge, who was one of
Prabhupäda’s friends.
“The day he signed the deed was the first time he
saw our Kuïjabihäré. He told us that Çrémati
Rädhäräëé was so merciful that it was She who had
given this land. When he was telling us about how
the deed was the mercy of our Öhäkurajé,
Kuïjabihäré and Rädhäräëé, I saw that he was
weeping.
“Prabhupäda would often come to our house and he
would also call us to visit him at the temple there.
When he came to our house he would ask me, ‘Why
have you come on this planet? You have come to
love Kåñëa, the Supreme Lord. So you should make
Him your son and serve Him.’ He often came to take
darçana of our vigraha, Rädhä Kuïjabihäré, and take
prasädam. Sometimes on Sundays he would bring
his devotees doing hari-näma to our house. For two
years, 1972 and 73 we would sit them down, feed
them, and make mäläs (garlands) for them.
“One time Prabhupäda told us, ‘Actually, all these
foreign boys and girls who have come here were
residents of India in their previous lives. They got
the mercy of Kåñëa and they again became
devotees.’
“During the grand opening of the new temple,
Prabhupäda mentioned his appreciation that the
land had been donated by me. I said, ‘No. No. Please
don’t say that.’ He said, ‘You can have a room here
and come every few days and eat prasädam. Kåñëa is
your son so you can have a room here in His house.’
“He invited me to come with him to the West, but I
couldn’t go. He told my husband to also come, but
he said he didn’t want to leave Våndävana. He had
lived here continuously for many years. Prabhupäda
once told my husband, ‘Your wife, Gita, is so nice
that Kåñëa has sent her to you. That is why you are
living in Våndävana.’
“One time there was a difficult instance with my
husband so I went to Prabhupäda to ask him for
advice. Prabhupäda recited a poem to me with very
deep feeling: ‘Just like Rädhä can never be separate
from Kåñëa.’ He finished by saying, ‘Whatever
happens with you, you should also stay like this with
your husband.’ Then I saw tears come into his eyes.
This is the bhäva that was there with him. By the
inspiration of Öhäkurajé, I have so much gratitude
and affection for Prabhupäda. I feel that he is even
more than my very dear brother.”

Çréla Prabhupäda’s Secret

The following poem was an offering by

Çrématé Daivi Çakti devé däsé to Çréla
Prabhupäda on his Disappearance Day,
October 28, 2003. It describes a
confidence Çréla Prabhupäda shared with
Mrs. Saraf.
We know Çréla Prabhupäda as our loving father
And address each other as godsister and godbrother.
He captured many more souls than us with his love
and trust. Today I’ll tell you one short story till now
has been all hush.
One respected devotee, Çrématé Gita Devi, She gave
this land to Prabhupäda, despite her husband’s plea.
As a surrendered soul she depended on her Deity To
make the right decision, and here we sit today.
Now one would think that with such a donation
She could have been blessed beyond imagination
With wealth, sons, home, and worldly happiness,
But she knew these things would not free her from
distress.
Now alone and elderly she seeks our company So
when she called me one night I felt it was my duty –
She asked me to go to the Gaìgä with her, I
reluctantly agreed On behalf of Çréla Prabhupäda, to
help her in a time of need.
Travelling late at night, we were far from
Våndävana. To risk my life like this I wondered why
I’d even gone.
On that dark, lonely road, we spoke of Kåñëa to
allay my fears Then when we finally reached a
town, she looked at me with tears. She said, “You
know, Çréla Prabhupäda was just like my own father.
He cared for me and that was why I gave to him and
no other.
He told me a secret one day, when we were all alone.
I’ll tell you what he said to me. It’s something you
should know.
I came to see him one evening. He was sitting in his
garden. Devotees sat by his feet, secretary and
servants all around. As I came close he smiled at me
and told them all to go. I sat nearby his lotus feet
and this is what he told.
“Kåñëa sent me here to preach. He sent me from
above.
With English, Bengali and Hindi I could preach all
over the world. I’ve almost finished my task, and
soon I’ll return to Him.” He told her this in 1976;
after that our lives went dim.
I was amazed Çréla Prabhupäda revealed this secret
to her alone. She knew he came from Kåñëa and
would soon be going home. Such wisdom was not
wasted on an ordinary jéva. This blessing was hers
from Prabhupäda–confidentially.
As we drove she took my hand and made a simple
wish.
She asked me in sincerity, “Please teach me to speak
English.” “But Gita Devi you’re so old, your precious
time will be wasted.” “No,” she said, “I also want to
preach as Prabhupäda did.”
I looked at her in amazement, she really wanted to
preach.
She had been transformed by receiving Çréla
Prabhupäda’s grace. By associating with fire one
becomes like fire, I saw Her desire to preach like
Prabhupäda in an old woman bereft of all.
The inspiration she received from a moment of
Prabhupäda’s love Reminds us how compassionate
he was to come here from above.
Acknowledgements
There are many devotees who, in many years of
hard labor, have helped find and interview Çréla
Prabhupäda’s unknown friends, have translated the
interviews from Hindi and Bengali into English, and
have given their time to type, edit and put together
the final production. I first give heartfelt credit to
my dear godsister, Äditya däsé. Together we met
those first few contacts and spontaneously agreed
that somehow, some day, this book must manifest by
Çréla Prabhupäda’s own will. Through all these
years, she has assisted and supported me in
achieving this goal.
My son, Çravaëa däsa, Dénänäth prabhu,
Sukhänanda prabhu, and Braja Nayéka däsé
translated from Hindi and Bengali. Çaçimukhi dasi
transcribed and typed many manuscripts. Maïjaré
däsé (S.P.) organized the editing and production.
Maïjaré, Çrépäda B.V. Nemi Mahäräja, Çrépäda B.V.
Vaikhänas Mahäräja, Gopavåndapäla prabhu,
Vaijayanté Mälä däsé, and Babru däsa edited the
manuscript. Çrépäda Bhagavata Mahäräja did the
Sanskrit editing. Vaijayanté Mälä and Nirguna däsé
assembled the pictures and were assisted by Maïjaré
däsé (S.B.C.M.). A special thanks to the BBT and
the Bhaktivedanta Archives for going out of their
way to get us the pictures we needed. Umä dédé,
Kilimba däsé, Karta däsé, Mohan däsa, Navayauvana
däsa, and Govinda däsé also gave much needed
assistance in the interviews and production. Daivi
Çakti contributed her wonderful poem about Çréla
Prabhupäda and Mrs. Saraf. Kürma Rüpa prabhu
assisted with the layout and graphics. Many
Vaiñëavas helped with countless other tasks. To all
of them, I give my heartfelt thanks.
Last, I offer my deep appreciation to my good
husband, Gopavåndapäla prabhu, who always
encouraged this project even during the difficult
interim periods. Because of his spiritual strength
and determination, as well as his discriminative
editing, we are able to present this book for the
pleasure of Çréla Prabhupäda and the worldwide
devotees.

i Çréla Bhakti Rakñaka Çrédhara Mahäräja:

näma-çreñöhaà manum api çacé-putram atra
svarüpaà rüpaà tasyägrajam uru-puréà mäthuréà
goñöhavätém rädhä-kuëòaà giri-varam aho rädhikä-
mädhaväçäà präpto yasya prathita-kåpaya çré-guruà
taà nato ’smi
I am fully indebted to Çré Gurudeva because he is
giving me so many things. He is giving me the holy
name, containing the highest form of thought,
aspiration, and ideal; and he is giving me the service
of that great savior, the son of Mother Çacé, Çré
Caitanya Mahäprabhu, who is like a golden
mountain indicating the way to Kåñëa-lélä. And Çré
Gurudeva has brought me to Svarüpa Dämodara,
who is Lalitä-devé, Çrématé Rädhikäs closest friend.
Then he has brought me to Çré Rüpa, who was
ordered to distribute rasa-tattva, and then to Çré
Sanätana Goswämé, who adjusts our position in
relation to rägänuga-bhakti. Gurudeva has brought
me to Maöhurä maëòala, where Rädhä and Govinda
have their pastimes, where the forests, hills, and
every creeper, shrub and grain of sand are uddipana
(stimuli) to help me remember Rädhä and Govinda.
He has given me Rädhä-kuëòa and Giriräja
Govardhana, and aho! he has given me assurance of
all these, so I bow my head with deep respect unto
his lotus feet.
iiLetter dated September 28, 1966
Çréla Prabhupäda’s Letters From America
Gauòéya Vedänta Publications, Mathurä, India,
1998: 12
iii
påthivite äche yata nagarädi-gräma
sarvatra pracära haibe mora näma

In as many towns and villages as there are on the

surface of the earth, My Holy Name will be
preached. CB Antya 4.126, spoken by Çré Caitanya
Mahäprabhu, Himself.
ivStone plates, as used in Bengal, are
thälé-shaped
plates carved out of granite. They are considered
always pure. In some households people will use the
same stone plates for offering bhoga to Öhäkurajé
and for serving guests. It is an expression of respect
to be served on a stone plate.
vGovernor of Bengal, Sir John Anderson, who

visited Çrédhäma Mäyäpur on January 15, 1935.