Disappearance Day of Bhaktivedanta Trivikrama Gosvami Maharaja

November 10th, 2018 – Disappearance Day of Bhaktivedanta Trivikrama Gosvami Maharaja
Govardhan

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So today is a super, excellent auspicious day. Today is the disappearance day of guru-pada-padma nitya lila pravishta om vishnupada ashtottara shata Shri Shrimad Bhaktivedanta Vamana Goswami Maharaja and also the disappearance day of nitya lila pravishta om vishnupada ashtottara shata Shri Shrimad  Bhaktivedanta Trivikrama Gosvami Maharaja. We have discussed the glories of our guru-varga, all day you have heard how they surrendered to the lotus feet of their gurus and how they served with their body, mind and speech. 

vaisnavera guna gana, korile jivera trana
suniache sadhu-guru mukhe
(Bengali verse, Vaishnava Das)

[“I have heard from the lips of sadhuguru, if you glorify a devotee, you will be delivered very easily. Krishna will be very pleased and you will get his mercy very easily.”]

If you listen the glories of guru and Vaishnavas then you will be protected from Maya. Guru is a Vaishnava and a Vaishnava is guru. But guru is referred to as the topmost of all the Vaishnavas. According to this logic, a guru can be called a Vaishnava and a Vaishnava can be called guru. Do you understand? Maybe a question will arise in your heart. Who can be called a Vaishnava and who can be called a guru? Lord Chaitanya Mahaprabhu very clearly explained in this verse –

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya
(Chaitanya-charitamrita, Madhya 8.128)

[“Whether one is a brāhmaṇa, a sannyāsī or a shūdra — regardless of what he is — he can become a spiritual master if he knows the science of Krishna.”]

One is called guru if one has realisation about Krishna. One who is called krishna-tattva-vettā, he can also be called guru.  There are no considerations to whether one is a brahmana, kshatriya, vaishya or shudra. So what is the meaning of kṛishna-tattva-vettā? What does it mean? Do you understand this or not? One who knows about Krishna is called krishna-tattva-vettā. This is a simple way of understanding. What does it mean to actually know about Krishna? Jnana and vijnana. Jnana means knowledge and vijnana means transcendental realisation. 

tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ
brahmaṇy upaśamāśrayam
(Shrimad-Bhagavatam 11.3.21)

[“Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.”]

This verse explains, if you have an inquisitive mood about Parabrahma Krishna, you must approach a bona fide person with a vast knowledge of scriptures, one who is completely detached from material sense gratifications and has realization about Krishna. This is very simple. Shabda brahma and Parabrahma. Shabda brahma means he has to have realisation about the Lord, knowledge of the scriptures and performs bhajana and sadhana.

So in this way, guru is also called a Vaishnava and a Vaishnava is also called guru. There are no differences between them. For example, you receive your diksha-mantras from your guru, he is called your diksha-guru. Any other Vaishnava from which you are learning something from is called siksha-guru. Our scriptures explain you must give respect to all Vaishnavas and to your guru.  If you do not offer respect to guru or Vaishnavas or if you pay respects only to your guru and offer no respect to Vaishnavas, that is called ardhakukkuṭī. Аrdhakukkuṭī is referred to as the logic of a half chicken or half-chicken logic. Do you understand what ardhakukkuṭī is? There are two parts of a chicken. The front is the mouth, the part the chicken uses to eat and the back part is where she lays eggs.  So once there were two sons and their father owned one chicken. All of the father’s property was to be divided equally amongst the two sons, 50 percent going to each brother.  

Then it came time to divide this one chicken. How were they going to divide this chicken amongst themselves? They decided to have a big panchayat, a meeting. Do you understand the word panchayat? They invited all of the village people to determine how they would divide the chicken. The issues were if you cut the chicken in two, then the chicken will die. Even then, there would only be around 50 grams of meat. Once divided, one brother would only get 25 grams, which is nothing. So because of this they were now in a big dilemma. What will they do now? But both brothers insisted, they each wanted half of the chicken. So they began by saying, “Ok, one will get the front part and one will get the back part.” Now they must determine who will take the back part and who will take the front part. The front part of the chicken will not give you anything, the chicken only uses that part to feed. But whoever gets the back part, gets the egg. No one wants to take the front part. Which part does everyone want? The back part. So what does this now mean? The problem will never be solved. One part is useless and the other will provide an egg. This is their problem and there is one solution. What is the meaning behind this story? This logic is you must respect Vaishnavas and you also have to respect your gurus. So, guru is a Vaishnava and a Vaishnava is guru. Like I mentioned, if you received diksha-mantras from one person, he is your diskha-guru; others who instruct and teach you, are called Vaishnavas.

Did you receive diksha-mantras from Rupa Goswamipada? So, what is your relationship with Rupa Goswamipada? As a Vaishnava. Simply put, if you received diksha from Rupa Goswamipada then you can say, “He is my guru.” As like Jiva Goswamipada, he took diksha from Rupa Goswamipada. So Jiva Goswamipada says, “My diksha-guru is Rupa Goswamipada. Sanatana Goswamipada and others Goswamis, they are my Vaishnavas.” This is a simple way of understanding. So this means you must respect guru and Vaishnavas. So why am I saying these things? Because you have to listen the characters of both guru and Vaishnavas. ‘Vaishnava charitra, sarvada pavitra’. The character of a Vaishnava is always pure and you must offer respect. So why am I saying this? Because today is a very super, excellent auspicious day. Today is the disappearance day of two acharyasTirobhava tithi of nitya lila pravishta om vishnupada ashtottara shata Shrila Bhaktivedanta Vamana Goswami Maharaja and nitya lila pravishta om vishnupada ashtottara shata Shrila Bhaktivedanta Trivikrama Gosvami Maharaja. Shrila Trivikrama Maharaja actually did not make any disciples. But Gurudev, Shrila Narayana Goswami Maharaja always told him, “All of my disciples are also your disciples.” Gurudev was very generous, he would say “Ok, all of my disciples are all of your disciples.” But it was very difficult to take instructions from Trivikrama Maharaja, he was very heavy.  

Do you understand? Who has taken darshan of Trivikrama Maharaja? Has anyone here? [Devotee answers: “Only by photo.”] By photo you have also seen Rupa Goswamipada and you have also taken darshan of Krishna. Is this true or not? Trivikrama Goswami Maharaja, his nature is super excellent, always cutting many arguments.  

gurur brahma gurur vishnu guru devo maheshwaraha
guru sakshat parabrahma tasmai shri gurave namaha
(Vyasadeva)

[“Guru is the Creator (Brahma), Guru is the Preserver (Vishnu), Gurudeva is Destroyer (Maheshwara). Guru is the absolute (singular) Lord Himself, salutations to that Shri Guru.”]

In our Gaudiya Vedanta Samiti, you will find three devatas there. These three devatas are Brahma, Vishnu and Shiva.  Shiva’s duty is destruction. In the same way, Trivikrama Goswami Maharaja’s harikatha and activities are centered on how to destroy all the anarthas from the hearts of devotees. Most of the time he spoke on how to remove anarthas from our hearts. Do you understand? He mostly explained, ‘jivera svarupa haya krsnera nitya dasa’. All living entities are the eternal servants of Krishna. He explained how to remove all kinds of anarthas, unwanted things from your heart. Jivas have all kinds of anarthas. But lust and anger are very important. Try to understand.  So most of the time he spoke kathas on how to remove lust and anger from your heart. 

The Shrimad-Bhagavatam describes how Shri Krishna performed His rasa-lila katha. Rasa lila is also known as kama-vijaya lila, meaning, victory of lust. Try to understand these things. Kama-vijaya lila. Only Bhagavan Krishna can conquer lust. For this regard, Krishna performs His rasa-lila with the gopis. This is why our acharyas explain that Krishna’s rasa-lila is also called, kama-vijaya lila. The victory of lust. If there is any lust in your heart, you cannot attain shuddha-bhakti. There is another question. How does one remove all the lust from one’s heart? This is not an easy question to answer. There are many kinds of anarthas in the hearts of conditioned souls. Most anarthas or unwanted things can be removed step by step. But lust is what? Very difficult to remove. Lust is like a big stone. Do you understand? It is not so easy to remove. For this reason, Trivikrama Goswami Maharaja, mostly spoke in his harikatha on how to remove lust from your heart. But many people do not know what the meaning of lust is. Everyone is thinking, “I am doing my best.” When anyone asks, “How are you?” They will say, “I am doing my best.” This is true, but this is also not true. You have to remove lust from your heart. But how? How can you remove lust from your heart? By chanting the holy names. Lord Chaitanya Mahaprabhu told, “Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇa.” In this verse, ceto-darpaṇa-mārjanaṁ means you have to clean your heart by regularly chanting the holy names. Without chanting holy names you cannot remove lust from your heart. Harinama, nama-sankirtana, this is the process.

Even by chanting the holy names one cannot fully remove all anarthas from one’s heart. What else is required? Servicing guru and Vaishnavas. Vaishnava-seva and guru-seva. This is the process.  It is true, one must chant the holy names. But your chanting of the holy names is mostly nama-aparadha. Do you understand? Most of the time, when you are chanting the holy names, it is called nama-aparadha. Bhakti Vijnana Bharati Goswami Maharaja, mostly gave intentions on how one can chant pure holy names. Because most are chanting the holy names with offenses. 

kabhu namabhasa haya, sada nama-aparadha
e saba janibe bhai krsna-bhaktira badha

(Sri Sri Prema-vivarta, Chapter 7)

[“Certainly there is only nama-aparadha in their association.  Sometimes, by great fortune, there is nama-abhasa, but you should know that both nama-abhasa and nama-aparadha are obstacles for krishna-bhakti.”]

Perhaps, sometimes a semblance of the holy name will come, nama-abhasa will come. So how will you chant shuddha-harinama, pure holy names? How will you chant pure holy names? Only with the association of shuddha-bhaktas. In Jaiva-dharma, Bhaktivinoda Thakura explained if you chant the holy names with a pure devotee, then shuddha-nama, pure holy names, will manifest on your tongue. This is a very simple way to understand.  

Trivikrama Goswami Maharaja, he was very generous also. Externally, he was very heavy and would very heavily chastise. If you met him and he asked you question, you would feel like running away. Because you would feel ashamed when you heard his question and also his answer. But internally, Trivikrama Goswami Maharaja’s heart is very soft. Around ’92-’94, Gurudev was very sick with a heart condition. During Kartik that year, he did not give any classes. Many western devotees had come, even a few western ISKCON devotees came to listen to harikahta. But Gurudev, most of the time did not give any classes. Instead, most of the time Trivikrama Goswami Maharaja gave the classes. Trivikrama Goswami Maharaja gave classes on Uddhava Sandesh and Bhramara-gita, both very high topics. He opened the Bhramara-gita, but would speak only about one thing. Do you know what he would say? He would say, “jivera ‘svarupa’ haya — krsnera ‘nitya-dasa.”  

Everyday he would say the same verse. Sometime devotees would say, “Maharaja, you said you would give class on Bhramara-gita.” He would reply, “Hey! This is Bhramara-gita. First you must understand that you are the eternal servant of the Lord Krishna, ‘jivera ‘svarupa’ haya – krsnera ‘nitya-dasa’. How will realize you are the eternal servant of Krishna, Krishna Das? Only then will you understand how the gopis serve Krishna. If you don’t know about your own svarupa…” Svarupa means your transcendental constitutional form, siddha-deha, first you must know yourself.  If you are blind how can you see another person.  If you are blind you cannot see others. Is this true or not? So what does this mean? You have to open your eyes. If anybody thinks, “I want to see someone.” But then closes their eyes, it becomes impossible. You have to open your eyes, then you can see others. What is the meaning of this? First know who you are, know yourself.  You have to know who you are. This is an important thing.  If you don’t know yourself, you cannot know others.

If you want to know yourself, practice bhajana and sadhana. What is the duty of your guru? Guru’s duty is to teach you how and help you practice your bhajana and sadhana.  But you have to chant the holy names yourself. Guru can not chant the holy names on your behalf, guru can not eat anything on your behalf. You have to eat yourself, then you will be healthy. If you are not eating, how will you become healthy? What does this mean? You have to chant the holy names yourself. Hare Krishna Hare Krishna Krishna Krishn Hare Hare Hare Rama Hare Rama Rama Rama Hare, Hare.  So most of the time Trivikrama Goswami Maharaja spoke on how we can realize the identity of our soul, atma-jnana. The Shrimad-Bhagavatam discusses, athāto brahma jijñāsā. The Vedanta Sutra also explains, athāto brahma jijñāsā. Two things are present here. Vedanta darshana, the highest philosophy, the Vedantas explain athāto brahma jijñāsā. Therefore you must inquire about Brahma. Do you understand? This is called athāto brahma jijñāsā. The Shrimad-Bhagavatam states, athāto atma jijñāsā. Therefore, you must also inquire about your soul. You must do these things. This is the process how to realize yourself, atma jijñāsā. One must ask, “Who am I?” For this reason, most of the time Trivikrama Goswami Maharaja would explain, ‘ke āmi’, ‘kene āmāya jāre tāpa-traya’.  

Do you know Sanatana Goswamipada? Have you heard this name? Sanatana Goswamipada, when he met with Lord Chaitanya Mahaprabhu, he asked this question, “ke āmi’, ‘kene āmāya jāre tāpa-traya.” Who am I?  Sanatana Goswamipada knows, “I am Lavanga Manjari, I am the eternal maidservant of Shrimati Radhika.”  But for loka-shiksha, for the teaching of others, he asked Lord Chaitanya Mahaprabhu this question – 

‘ke āmi’, ‘kene āmāya jāre tāpa-traya’
ihā nāhi jāni — ‘kemane hita haya’
(Chaitanya-charitamrita, Madhya 20.102)

[“Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?”]

Who am I? Why am I suffering the threefold miseries of maya? And how will I be free from maya? Who are you? [Devotee answers: “Plastic bag.”] You are a plastic bag, a nice plastic bag. This is true. But you have to understand these things. ‘Ke āmi’, ‘kene āmāya jāre tāpa-traya’. Why am I saying this? Because Trivikrama Goswami Maharaja also explained this in his kathas. ‘Кe āmi’, ‘kene āmāya jāre tāpa-traya’ ihā nāhi jāni — ‘kemane hita haya’. 

‘sādhya’-‘sādhana’-tattva puchite nā jāni
kṛpā kari’ saba tattva kaha ta’ āpani
(Chaitanya-charitamrita, Madhya 20.103)

[“Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths.”]

[Sanatana Goswami told], “I do now know anything about sadhana and sadhya. What is the process and what is the goal?” What is the process?  Abhidheya, bhakti. Sadhana is called bhakti, the practice. What is sadhya? What is our goal? How to attain krishnaprema. Try to understand these things. Most of the time Trivikrama Goswami Maharaja also discussed this topic in his kathas. Only then can one truly understand gopi-tattva. Please try to understand. Most people only want to listen to gopikatha, but not their own katha. Do you understand? You must know yourself. You must ask, “Who am I? Why have I come in this material world? Why am I suffering the threefold miseries of maya? How will I be freed from maya What is the sadhana process, abhidheya-tattva and what is the sadhya, goal?” Since most people are conditioned souls, they are thinking, “Dharma, artha, kama, moksha, this is our sadhya.” Karmis are thinking their goal is to attain sarvasukha, the heaven of pleasure. They want heavenly pleasures, karmis want these things.  Jnanis desire to merge in Brahma and yogis hanker on how to attain the Supersoul. So karmis, jnanis and yogis all have different goals.  But this is our not ultimate goal. Because all of us are the eternal servants of Krishna, Krishna nitya dasa. Shrimad-Bhagavatam gives evidence – 

dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
(Shrimad-Bhagavatam 1.1.2)

[“Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.”]

Dharma, artha, kama and moksha are not our goals. What does dharma mean? Dharma means religion. Artha means economical development. Kama means enjoying material sense gratifications and moksha means liberation. So these four things are actually not our ultimate goal. Our ultimate goal is how to attain krishnaprema

So Sanatana Goswamipada asked these four questions to Lord Chaitanya Mahaprabhu. Then Lord Chaitanya Mahaprabhu, step by step explained all of these things.  

jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’
sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya
svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya]
(Chaitanya-charitamrita, Madhya 20.108-109)

[“It is the living entity’s constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krishna has three varieties of energy.”]

Then Lord Chaitanya Mahaprabhu told the same things to Rupa Goswamipada –

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
mālī hañā kare sei bīja āropaṇa
śravaṇa-kīrtana-jale karaye secana
(Chaitanya-charitamrita, Madhya 19.151-152)

[“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, such a person receives the seed of the creeper of devotional service.”]

[“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of shravana and kīrtana [hearing and chanting], the seed will begin to sprout.”]

Wandering in the cycle of repeated birth and death, extremely fortunate living entities take shelter on the lotus feet of guru. Then guru will give bhakti lata bija, which is the seed of bhakti lata, in the heart of his disciple through mantras. What is the seed of bhakti lata? Do you understand what bhakti lata bija means? What is the seed of the creeper of bhakti? Krishnaseva-vasana. This is the answer. The desire to serve Krishna. Krishna-seva-vasana, this is the thing. Guru gives this seed of krishnaseva-vasana through the mantra.  This is the process.  You receive the seed, but you must water the seed.  You receive the seed from guru, this is true, you have received krishnaseva-vasana through the mantra from guru, but you have to water the soil.

First you must water the soil and you must keep putting in water the entire night. For example, as like mung dal.  When preparing mung dal, you must first soak them in water. For how many hours? About 10 hours. Then next morning you can see how they have softened. Then you can put them in the soil, cover the soil and water. Shravaṇa-kīrtana means what? You receive the seed of bhakti lata from guru through mantras. But you have to listen harikatha everyday. ‘Shravaṇa-kīrtana-jale karaye sechana’ – you have to listen harikatha everyday. First, a sprout will come, then creepers will come and they will start to quickly grow. The creepers will grow across the heavenly planets and go to Brahmaloka, Satyaloka.  Then they will go across Brahmajyoti dhama to Sadashivaloka. Then to Vaikuntha, Ayodhya, Dvaraka, Mathura. And where will they end up? In Goloka Vrindavana. Lord Chaitanya Mahaprabhu spoke this katha. Your creepers will be in Goloka Vrindavana. But where is the root?  Where is the root of bhakti lata? Do you understand?  Still in this material world.  You are here and the root is here. But where has your bhakti lata reached? To Goloka Vrindavana. But you must give water everyday. What will happen if you stop watering? It will dry.

Your creepers have gone up to the roof. Maybe, you are also growing a pumpkin creeper and this pumpkin creeper is going up [Devotee speaks: “In the support of the frame.”] With the support of the frame, the creeper is going up, but you still have to water.  If you do not water the soil, then the pumpkin creeper will dry. Lord Chaitanya Mahaprabhu also gave this example. So now everyday you are offering water, your creeper is rising high and now prema-phala is coming. But what kinds of prema?  That prema there is called gopiprema. Now the flowers are completely what? Completely ripened. And now they are falling here and everyday you are taking them. ‘Prema-phala’ pāki’ paḍe, mālī āsvādaya’. The creepers are up there and their fruits are coming down here. That means when a sadhaka is performing bhajana and sadhana, all of their bhakti is going up. Shraddha, sadhu sanga, bhajana kriya, anartha nivritti, nishtha, ruchi, asakti, bhava and prema. When the creepers of divine love become completely ripened, they fall down to this material world and then a sadhaka can relish it. Try to understand this. So Lord Chaitanya Mahaprabhu spoke this katha, “Prema-phala’ pāki’ paḍe, mālī āsvādaya.  That means when you listen to harikatha, your heart will be neat and clean.  When all the anarthas are removed from your heart, you will be able to relish the premaphala. You are here, but the premaphala at the top of Goloka, will come only when ripened. What does this mean? A sadhaka while still in this material world can relish sweet fruits from Goloka Vrindavana. Maybe you do not understand, this is not a problem. But you at least have to listen.  Because the process is shraddha, sadhu sanga, bhajana kriya, anartha nivritti, nishtha, ruchi, asakti, then bhava and prema

While listening to harikatha you can relish krishnaprema. When you hear about the gopis and how they serve Krishna, your heart becomes overjoyed. A sadhaka may still reside in this material world, but that prema is coming from Goloka Vrindavana. After looking you can realize these things. So everyday you have to listen to harikatha. For this reason, Trivikrama Goswami Maharaja most of the time spoke on sadhana-tattva and on how to remove all the anarthas.  

One glory of Trivikrama Goswami Maharaja was he removed all anarthas from your heart as you simultaneously listened to a very sweet harikatha. After hearing his kathas your heart became very soft. Most of the time he also explained how to develop guru-nishtha or guru-bhakti. If you have no guru-nishtha or no gurubhakti, then by any method you cannot develop your bhajana and sadhana. Though there are many limbs of bhakti, the topmost limb of bhakti is called guru-bhakti or guru-nistha

guru-śuśrūṣayā bhaktyā
sarva-labdhārpaṇena ca
saṅgena sādhu-bhaktānām
īśvarārādhanena ca

śraddhayā tat-kathāyāṁ ca
kīrtanair guṇa-karmaṇām
tat-pādāmburuha-dhyānāt
tal-liṅgekṣārhaṇādibhiḥ
(Shrimad-Bhagavatam 7.7.30-31)

[“One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one’s possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord’s lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the shastra and guru.”]

How does one develop guru-nistha or guru-bhakti? If one does not have guru-nistha or guru-bhakti how can one develop their bhajana and sadhana?  Shrila Narayana Goswami Maharaja explained in his Nectar of Instruction, Upadeshamritam, guru-bhakti is the backbone of our bhajana and sadhana. All of our acharyas explain the same concept in many different ways.  Gurunistha is our backbone. If your backbone is not strong, you cannot properly sit down. In the same way, gurunistha or gurubhakti is called the backbone of our bhajana and sadhana, without it we cannot develop our practice. This is important. Especially since today is a very excellent, super auspicious day. Trivikrama Goswami Maharaja would always recall these topics in his kathas. Most of the times Trivikrama Goswami Maharaja would stay in our Mathura Gaudiya Math.  Especially before Kartik started, he used to come to our Mathura Mathand discuss very nice, sweet harikatha. He would discuss krishnakatha and was always absorbed in krishnanama. I would always see him absorbed in chanting the holy names. He would rise at one or two o’clock in the morning and chant the holy names. When he used to visit Mathura, he would mostly stay in my room. When he used to come in Mathura I would stay outside the mandir and he would occupy my room, it is a small room. Have you seen my room in Mathura? Many sadhus would always stay in my room. Trivikrama Goswami Maharaja and also sometimes Janardana Goswami Maharaja and another sannyasi, his name was  Padmanabha Maharaja.  He was the disciple of Bhakti Prajnana Keshava Goswami Maharaja, but he took sannyasa from Vamana Goswami Maharaja. His name was Padmanabha Maharaja, a south Indian, he was staying in our Keshavaji Gaudiya Math and he also occupied the same room.  Actually, my room can be called what?  Maha-tirtha.  

So I remember these things about Trivikrama Goswami Maharaja. Now our time for this class is almost over, but I will mention how Trivikrama Goswami Maharaja once told, “I have to leave my body in Navadvipa dhama.” I saw how he became very sick and was taken to Calcutta for treatment.  He is a mahabhagavata.  He told, “No need for treatment, I have to return back to Navadvipa dhama.” Then just a couple of hours after returning, he left his body in Navadvipa dhama. The same day he came from Calcutta to our Navadvipa Devananda Gaudiya Math, he departed from this material world maybe after one or two hours after his arrival.  He told them in Calcutta, “There is no need to treat me. I have to return back to Navadvipa.” He returned to Navadvipa dhama, to our Devananda Gaudiya Math, then after two or three hours, he departed this material world.  

On this day my Gurudev, Vamana Goswami Maharaja, who was vakhasiddhi, also departed this material world. Do you understand the meaning of vakhasiddhi? Whatever he spoke, became what? Became absolutely true. My Gurudev said, “I will give up my body during the month of Kartik in Navadvipa dhama.” Then he came from Siliguri and stayed in Devananda Gaudiya Math. On this day, he also departed from this material world. I remember we went to Radha-kunda and Govardhana puja. Then after Govardhana puja, the next day we did Radha-kunda parikrama. At night a message arrived, “Shrila Gurudev, Vamana Goswami Maharaja has departed his body.” At that time Gurudev’s heart was filled with so much pain. Shrila Narayana Goswami Maharaja had some sort of feeling because that day he did not go to parikrama with us. Then around midnight, that message came.  It was around one or two o’clock in the morning, so we did not immediately give the message to Gurudev. Gurudev, Shrila Narayana Goswami Maharaja most of the time awoke around 4 o’clock.  When he arose, he was given the message of his departure.  

Then Gurudev sent me, Tirtha Maharaja and Uma didi later as well. We all went to Devananda Gaudiya Matha, then Gurudev also came.  Because Gurudev had told, “I have to give samadhi of my Godbrother.” But something happened there and Gurudev arrived the following morning.  Since he arrived to the Devananda Gaudiya Math at night, they had already completed Gurudev’s samadhi.  So why am I saying this? Because Gurudev, had so much love and affection with all of his godbrothers. Gaura Premanande, Hari Haribol! Jai Trivikrama Goswami Maharaja k’Jai! No one glorified our Trivikrama Goswami Maharaja this morning.  For this regard, I wanted to speak on his life history and contributions. Maybe we will speak later on our Vamana Goswami Maharaja and his life history and contributions inside the temple.  It is also important to hear Trivikrama Goswami Maharaja’s life history.  

Trivikrama Goswami Maharaja left his home to join our Gaudiya Vedanta Samiti.  He was completely surrendered to the lotus feet of Shrila Bhakti Prajnana Keshava Goswami Maharaja.  He still remained married.  Once his wife came and said, “You have to return back home.” His wife said, “If you do not return back home, I will commit suicide in front of you.” Then Trivikrama Goswami Maharaja replied, “Ok if you commit suicide in front of me, I will put kerosene all over your body and light a fire.” Do you understand? [Gurudev explains in Hindi, then instructs a devotee to translate his explanation in English] [Devotee speaks: “Hare Krishna. Trivikrama Goswami Maharaja, he was very strict in his vow and his wife came to Math to ask Trivikrama Goswami Maharaja to return home.  So she came to persuade him to return home.  But when she threatened to take her own life, Trivikrama Goswami Maharaja he said, “If you bring the kerosene then I will light.”] No, no, no.  He told, “If you give up your body in front of me, then it is very good. I will then put the kerosene on your body and light the fire.” Gaura Premanande, Hari Haribol! Jai Trivikrama Goswami Maharaja ki’Jai! Jai Vamana Goswami Maharaja ki’Jai!

Transcriber: Sanatan das (USA)
Editors: Divya Premamayi dasi (Slovakia), Sanatan das (USA)

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