Monday, 09 June 2025 [Mayapur, West Bengal, India Time] Panihati Chida-Dahi Festival
Panihati Chida-dahi Mahotsav, also known as the Chipped Rice Festival, is a yearly celebration of the pastimes of Srila Raghunatha dasa Gosvami and Lord Nityananda Prabhu. This astonishing pastime took place on the banks of the Ganges at Panihati, which is approximately a 30-minute drive from Kolkata airport. Lord Caitanya and His associates enjoyed many transcendental pastimes here.
Chida-Dahi Mahotsav remembers how the Lord mercifully reciprocated with His devotees by arranging, through Nityananda Prabhu and Raghunatha dasa, to provide an ecstatic feast of yogurt and chipped rice, along with various other nectar foodstuffs.
Read more about these pastimes in Śrī Caitanya-caritāmṛta, Antya-līlā, Chapter 6: The Meeting of Śrī Caitanya Mahāprabhu and Raghunātha dāsa Gosvāmī (1975 Edition).
Thursday, 05 June 2025 [Mayapura, West Bengal, India Time] a) Disappearance Day of Śrī Baladeva Vidyābhūṣaṇa b) Appearance Day of Shrimati Gangamata Gosvamini C) Ganga Puja
a) Disappearance Day of Śrī Baladeva Vidyābhūṣaṇa SRILA PRABHUPADA: “So Baladeva Vidyābhūṣaṇa, you have seen in my Bhagavad-gītā his name: dedicated to Baladeva Vidyābhūṣaṇa, who has written the commentary on Brahma-sūtra, Govinda-bhāṣya. Śrī Baladeva Vidyābhūṣaṇa is our ācārya. Baladeva Vidyābhūṣaṇa is a fourth-generation ācārya from Lord Caitanya—fourth or fifth. Anyway, he is one of the ācāryas. Just like Gosvāmīs, they are ācāryas; Śrīnivās Ācārya. So ācārya paramparā, disciplic succession. So Baladeva Vidyābhūṣaṇa is also ācārya in this Gauḍīya-sampradāya. So his special gift… Every ācārya means he gives some special things. Previous ācārya has given, and the next ācārya gives something more. That is the symptom of ācārya. In the incarnation also, just like Lord Buddha incarnation. Then Śaṅkarācārya, then Rāmānujācārya, then Madhvācārya then, in this way Caitanya Mahāprabhu. So every ācārya is giving a further lift. So Śrī Baladeva Vidyābhūṣaṇa also gave a further lift to this sampradāya. What is that? Baladeva Vidyābhūṣaṇa wrote commentary on Brahma-sūtra, Vedānta-sūtra. Vedānta-sūtra, his Vedānta-sūtra commentary is known as Govinda-bhāṣya, commentary of Govinda” (Excerpt from Śrīla Baladeva Vidyābhūṣana Appearance day Lecture on June 14, 1970, Los Angeles)
SRILA PRABHUPADA: “But sometimes back, in Jaipur, there was a challenge that “The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra.” So at that time Viśvanātha Cakravartī Ṭhākura was requested… Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana… So he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that “You do it.” There was no need, but people are demanding, “Where is your commentary on the Vedānta-sūtra?” So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required.” (Excerpt from Lecture on Bhagavad-gita 13.8-12 — Bombay, September 30, 1973)
SRILA PRABHUPADA: “Govinda-bhāṣya commentary on Vedānta-sūtra available, this is in Sanskrit. But we are describing the same conclusion in our different books. In Śrīmad-Bhāgavatam also the same conclusion is there. You don’t require to read separately, but because the smārta-brāhmaṇas challenged that “You are not Vaidic because you have no commentary on the Vedānta-sūtra,” so this Baladeva Vidyābhūṣana gave us the Govinda-bhāṣya. Of course, other Vaiṣṇava ācāryas like Rāmānujācārya, Madhvācārya, they have given commentary on Bhagavad-gītā. But we Madhva-Gauḍīya sampradāya, we are benedicted by this Baladeva Ācārya prabhu. And his life is that he…, he was…, he appeared in the family of a vaiśya community. His forefathers were agriculturists, but he became a great devotee and great scholar in Sanskrit, and he has got his commentaries on Bhagavad-gītā and Vedānta bhāṣya, and he has written many other books, all in Sanskrit. So his birthday, appearance day, is today. So it is our duty to commemorate the memory, I mean to say, activities of the ācāryas and offer our respect and ask from them benediction for our progress. That is the system. Therefore we have listed the appearance and disappearance of the ācāryas. We should take advantage of these auspicious dates and offer our respect to the ācāryas.” (Excerpt from Śrīla Baladeva Vidyābhūṣana Appearance day Lecture on June 14, 1970, Los Angeles)
b) Appearance Day of Shrimati Gangamata Gosvamini “Śrī Ananta Ācārya is one of the eternal associates of Śrī Caitanya Mahāprabhu. Previously, during the advent of Lord Śrī Kṛṣṇa, Ananta Ācārya was Sudevī, one of the eight gopīs. This is stated in the Gaura-gaṇoddeśa-dīpikā, verse 165, as follows: anantācārya-gosvāmī yā sudevī purā vraje. “Ananta Ācārya Gosvāmī was formerly Sudevī–gopī in Vraja [Vṛndāvana].” In Jagannātha Purī, or Puruṣottama–kṣetra, there is a monastery known as Gaṅgā–mātā Maṭha that was established by Ananta Ācārya. In the disciplic succession of the Gaṅgā–mātā Maṭha, he is known as Vinoda–mañjarī. One of his disciples was Haridāsa Paṇḍita Gosvāmī, who is also known as Śrī Raghu Gopāla and as Śrī Rāsa–mañjarī. His disciple Lakṣmīpriyā was the maternal aunt of Gaṅgā–mātā, a princess who was the daughter of the King of Puṭiyā. Gaṅgā–mātā brought a Deity of the name Śrī Rasika–rāya from Kṛṣṇa Miśra of Jaipur and installed Him in the house of Sārvabhauma in Jagannātha Purī. The disciple in the fifth generation after Śrī Ananta Ācārya was Śrī Vanamālī; in the sixth generation, Śrī Bhagavān dāsa, who was a Bengali; in the seventh generation, Madhusūdana dāsa, who was an Oriyā; in the eighth generation, Nīlāmbara dāsa; in the ninth generation, Śrī Narottama dāsa; in the tenth generation, Pītāmbara dāsa; and in the eleventh generation, Śrī Mādhava dāsa. The disciple in the twelfth generation is presently in charge of the Gaṅgā–mātā monastery. (Śrī Caitanya-caritāmṛta, Ādi-līlā 8.60, Purport | 1973 Edition)
C) Ganga Puja This is literally the “descent of mother Ganges – Ganga Ma”. Throughout india this festival lasts ten days beginning on the Amavasya (dark moon night) and going through to the dasami tithi (tenth phase of the Moon, the day before Pandava Nirjal Ekadasi) “Festivals connected with rivers are essentially bathing festivals. Ganga Dussehra is celebrated on the tenth day of Jyeshtha. River Ganga is worshipped as a mother as well as a Goddess, particularly by people of Uttara Pradesh, Bihar, and Bengal through which the river flows. To know more about the sacred descent of Mother Ganges, Read Śrīmad-Bhāgavatam, Canto 5, Chapter 17 :The Descent of the River Ganges
Saturday, 24 April 2025 [Mayapura, West Bengal, India Time] Śrīla Vṛndāvana dāsa Ṭhākura Appearance Day
Śrī Caitanya-caritāmṛta, Ādi-līlā 11.55 (1973 Edition). All Synonyms, Translation and Purport by His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada
Text 55 ভাগবতে কৃষ্ণলীলা বর্ণিলা বেদব্যাস । চৈতন্য–লীলাতে ব্যাস—বৃন্দাবন দাস ॥ ৫৫ ॥ bhāgavate kṛṣṇa-līlā varṇilā vedavyāsa caitanya-līlāte vyāsa — vṛndāvana dāsa Synonyms bhāgavate — in Śrīmad-Bhāgavatam; kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; varṇilā — described; veda-vyāsa — Dvaipāyana Vyāsadeva; caitanya-līlāte — in the pastimes of Lord Caitanya; vyāsa — Vedavyāsa; vṛndāvana dāsa — Śrīla Vṛndāvana dāsa Ṭhākura. Translation Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad-Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa. Purport Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura’s niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī Caitanya-bhāgavata giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura.
Friday, 23 May 2025 [Mayapur, West Bengal, India Time]
Apara Ekādaśī fasting from grains and beans. Kindly avoid tea, coffee, etc., as well. Keep the fast and chant more rounds of the Maha Mantra for the pleasure of Krishna. Wishing you a Happy Ekadashi!
Sunday, 18 May 2025 [Mayapura, West Bengal, India Time]
Disappearance Day of Śrī Rāmānanda Rāya
rāmānanda rāye mora koṭī namaskāra yāṅra mukhe kaila prabhu rasera vistāra “I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu.” (Śrī Caitanya-caritāmṛta » Madhya-līlā 8.311 | 1975 Edition)
“Śrī Caitanya Mahāprabhu taught His principles through four chief followers. Among them, Rāmānanda Rāya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid’s power, as soon as one sees a beautiful woman he is conquered by her beauty. Śrī Rāmānanda Rāya vanquished Cupid’s pride because in the Jagannātha-vallabha-nāṭaka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya [….] (Śrī Caitanya-caritāmṛta » Ādi-līlā 10.84 » Purport | 1973 Edition)
“Bhavānanda Rāya had five sons, one of whom was the exalted personality known as Rāmānanda Rāya. Bhavānanda Rāya first met Śrī Caitanya Mahāprabhu after His return from South India. At that time Rāmānanda Rāya was still serving at his government post; therefore when Bhavānanda Rāya went to see Śrī Caitanya Mahāprabhu, he went with his other four sons. They were named Vāṇīnātha, Gopīnātha, Kalānidhi and Sudhānidhi. A description of Bhavānanda Rāya and his five sons is given in the Ādi-līlā (10.133)” (Śrī Caitanya-caritāmṛta » Madhya-līlā 10.49 » Purport | 1975 Edition)
এই পঞ্চ পুত্র তোমার মোর প্রিয়পাত্র । রামানন্দ সহ মোর দেহ–ভেদ মাত্র ১৩৪ ॥ ei pañca putra tomāra mora priyapātra rāmānanda saha mora deha-bheda mātra
TRANSLATION Śrī Caitanya Mahāprabhu told Bhavānanda Rāya, “Your five sons are all My dear devotees. Rāmānanda Rāya and I are one, although our bodies are different.”
PURPORT The Gaura-gaṇoddeśa-dīpikā (120-24) states that Rāmānanda Rāya was formerly Arjuna. He is also considered to have been an incarnation of the gopī Lalitā, although in the opinion of others he was an incarnation of Viśākhādevī. He was a most confidential devotee of Lord Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu said, “Although I am a sannyāsī, My mind is sometimes perturbed when I see a woman. But Rāmānanda Rāya is greater than Me, for he is always undisturbed, even when he touches a woman.” Only Rāmānanda Rāya was endowed with the prerogrative to touch a woman in this way; no one should imitate him. Unfortunately, there are rascals who imitate the activities of Rāmānanda Rāya. We need not discuss them further. In Lord Caitanya Mahāprabhu’s final pastimes, both Rāmānanda Rāya and Svarūpa Dāmodara always engaged in reciting suitable verses from Śrīmad-Bhāgavatam to pacify the Lord’s ecstatic feelings of separation from Kṛṣṇa. It is said that when Lord Caitanya went to southern India, Sārvabhauma Bhaṭṭācārya advised Him to meet Rāmānanda Rāya, for he declared that there was no devotee as advanced in understanding the conjugal love of Kṛṣṇa and the gopīs. While touring South India, Lord Caitanya met Rāmānanda Rāya by the bank of the Godāvarī, and in their long discourses the Lord took the position of a student, and Rāmānanda Rāya instructed Him. Caitanya Mahāprabhu concluded these discourses by saying, “My dear Rāmānanda Rāya, both you and I are madmen, and therefore we met intimately on an equal level.” Lord Caitanya advised Rāmānanda Rāya to resign from his government post and come back to Jagannātha Purī to live with Him. Although Śrī Caitanya Mahāprabhu refused to see Mahārāja Pratāparudra because he was a king, Rāmānanda Rāya, by a Vaiṣṇava scheme, arranged a meeting between the Lord and the King. This is described in the Madhya-līlā, Chapter Twelve, verses 41-57. Śrī Rāmānanda Rāya was present during the water sports of the Lord after the Ratha-yātrā festival. Lord Śrī Caitanya Mahāprabhu considered Śrī Rāmānanda Rāya and Śrī Sanātana Gosvāmī to be equal in their renunciation, for although Śrī Rāmānanda Rāya was a gṛhastha engaged in government service and Śrī Sanātana Gosvāmī was in the renounced order of complete detachment from material activities, they were both servants of the Supreme Personality of Godhead who kept Kṛṣṇa in the center of all their activities. Śrī Rāmānanda Rāya was one of the three and a half personalities with whom Śrī Caitanya Mahāprabhu discussed the most confidential topics of Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu advised Pradyumna Miśra to learn the science of Kṛṣṇa from Śrī Rāmānanda Rāya. As Subala always assisted Kṛṣṇa in His dealings with Rādhārāṇī in kṛṣṇa-līlā, so Rāmānanda Rāya assisted Lord Caitanya Mahāprabhu in His feelings of separation from Kṛṣṇa. Śrī Rāmānanda Rāya was the author of Jagannātha-vallabha-nāṭaka (Śrī Caitanya-caritāmṛta » Ādi-līlā 10.134 | 1973 Edition)
Monday, 12 May 2025 [Mayapura, West Bengal, India Time] a) Appearance Day of Sri Radha-Raman Devji b) Appearance Day of Sri Srinivasa Acarya c) Appearance Day of Sri Madhavendra Puri d) Disappearance Day of Sri Parameshvara Das Thakur
a) Appearance Day of Sri Radha-Raman Devji The self manifested deity out of the Saligram Shila, over 500 years old heritage temple where standards of worship are highest in Vrindavan. Radha Raman Temple was established by Gopal Bhatta Goswami. He is one of the six Goswamis of Vrindavan who followed the principles of Sri Chaitanya Mahaprabhu strictly. This beautiful Deity is self-manifested from a saligram sila and has a mystic smile on his face. Sri Radha Raman’s Appearance Place is in the Radha-Raman Temple, next to the samadhi of Gopala Bhatta. Gopala Bhatta Goswami erected this temple. The deity was installed on the full moon day in the month of Vaishaka (April-May) in the year 1542. This event is celebrated every year by bathing the deity with milk and various other items. Gopala Bhatta Gosvami’s other shalagram-shilas are also worshiped in the temple. The samadhi of Gopala Bhatta is located next to Raman’s appearance place in Radha-Raman Temple. Link to this Page:https://www.radharaman.org/our-history/
b) Appearance Day of Sri Srinivasa Acarya Śrī Rāmacandra Kavirāja, the son of Khaṇḍavāsī Cirañjīva and Sunanda, was a disciple of Śrīnivasā Ācārya and the most intimate friend of Narottama dāsa Ṭhākura, who prayed several times for his association. His youngest brother was Govinda Kavirāja. Śrīla Jīva Gosvāmī very much appreciated Śrī Rāmacandra Kavirāja’s great devotion to Lord Kṛṣṇa and therefore gave him the title Kavirāja. Śrī Rāmacandra Kavirāja, who was perpetually disinterested in family life, greatly assisted in the preaching work of Śrīnivasā Ācārya and Narottama dāsa Ṭhākura. He resided at first in Śrīkhaṇḍa but later in the village of Kumāra-nagara on the bank of the Ganges. Govinda Kavirāja was the brother of Rāmacandra Kavirāja and youngest son of Cirañjīva of Śrīkhaṇḍa. Although at first a śākta, or worshiper of Goddess Durgā, he was later initiated by Śrīnivasā Ācārya Prabhu. Govinda Kavirāja also resided first in Śrīkhaṇḍa and then in Kumāra-nagara, but later he moved to the village known as Teliyā Budhari, on the southern bank of the river Padmā. Since Govinda Kavirāja, the author of two books, Saṅgīta-mādhava and Gītāmṛta, was a great Vaiṣṇava kavi, or poet, Śrīla Jīva Gosvāmī gave him the title Kavirāja. He is described in the Bhakti-ratnākara (Ninth Wave). Kaṁsāri Sena was formerly Ratnāvalī in Vraja, as described in the Gaura-gaṇoddeśa-dīpikā, verses 194 and 200. (Śrī Caitanya-caritāmṛta » Adi Lila 11.51 » Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda)
c) Appearance Day of Sri Madhavendra Puri Śrīla Prabhupāda: “The uncontaminated devotees who strictly depend on the Vedānta philosophy are divided into four sampradāyas, or transcendental parties. Out of the four sampradāyas, the Śrī Madhvācārya-sampradāya was accepted by Mādhavendra Purī. Thus he took sannyāsa according to paramparā, the disciplic succession. Beginning from Madhvācārya down to the spiritual master of Mādhavendra Purī, the ācārya named Lakṣmīpati, there was no realization of devotional service in conjugal love. Śrī Mādhavendra Purī introduced the conception of conjugal love for the first time in the Madhvācārya-sampradāya, and this conclusion of the Madhvācārya-sampradāya was revealed by Śrī Caitanya Mahāprabhu when He toured southern India and met the Tattvavādīs, who supposedly belonged to the Madhvācārya-sampradāya. When Śrī Kṛṣṇa left Vṛndāvana and accepted the kingdom of Mathurā, Śrīmatī Rādhārāṇī, out of ecstatic feelings of separation, expressed how Kṛṣṇa can be loved in separation. Thus, devotional service in separation is central to this verse. Worship in separation is considered by the Gauḍīya-Mādhva sampradāya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dīna-dayārdra nātha, as did Mādhavendra Purī. Such an ecstatic feeling is the highest form of devotional service. Because Kṛṣṇa had gone to Mathurā, Śrīmatī Rādhārāṇī was very much affected, and She expressed Herself thus: “My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.” Śrī Caitanya Mahāprabhu was always expressing the ecstatic emotions of Śrīmatī Rādhārāṇī that She exhibited when She saw Uddhava at Vṛndāvana. Similar feelings, experienced by Mādhavendra Purī, are expressed in this verse. Therefore, Vaiṣṇavas in the Gauḍīya-Mādhva sampradāya say that the ecstatic feelings experienced by Śrī Caitanya Mahāprabhu during His appearance came from Śrī Mādhavendra Purī through Īśvara Purī. All the devotees in the line of the Gauḍīya-Mādhva sampradāya accept these principles of devotional service.” (Śrī Caitanya-caritāmṛta » Madhya-līlā 4.197 » Purport | 1975 Edition) Read More: https://krishnaconsciousnessmovement.com/?p=31623
d) Disappearance Day of Sri Parameshvara Das Thakur
TEXT 29 পরমেশ্বরদাস—নিত্যানন্দৈক–শরণ । কৃষ্ণভক্তি পায়, তাঁরে যে করে স্মরণ ॥ ২৯ ॥ parameśvara-dāsa–nityānandaika-śaraṇa kṛṣṇa-bhakti pāya, tāṅre ye kare smaraṇa
SYNONYMS parameśvara-dāsa—of the name Parameśvara dāsa; nityānanda-eka-śaraṇa—completely surrendered to the lotus feet of Nityānanda; kṛṣṇa-bhakti pāya—gets love of Kṛṣṇa; tāṅre—him; ye—anyone; kare—does; smaraṇa—remembering.
TRANSLATION Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa-līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily.
PURPORT
The Caitanya-bhāgavata states that Parameśvara dāsa, known sometimes as Parameśvarī dāsa, was the life and soul of Śrī Nityānanda Prabhu. The body of Parameśvara dāsa was the place of Lord Nityānanda’s pastimes. Parameśvara dāsa, who lived for some time at Khaḍadaha village, was always filled with the ecstasy of a cowherd boy. Formerly he was Arjuna, a friend of Kṛṣṇa and Balarāma. He was the fifth among the twelve gopālas. He accompanied Śrīmatī Jāhnavā-devī when she performed the festival at Kheturi. It is stated in the Bhakti-ratnākara that by the order of Śrīmatī Jāhnavā-mātā, he installed Rādhā-Gopīnātha in the temple at Āṭapura in the district of Hugalī. The Āṭapura station is on the narrow-gauge railway line between Howrah and Āmatā. Another temple in Āṭapura, established by the Mitra family, is known as the Rādhā-Govinda temple. In front of the temple, in a very attractive place among two bakula trees and a kadamba tree, is the tomb of Parameśvarī Ṭhākura, and above it is an altar with a tulasī bush. It is said that only one flower a year comes out of the kadamba tree. It is offered to the Deity. Parameśvarī Ṭhākura belonged, it is said, to a vaidya family. A descendant of his brother’s is at present a worshiper in the temple. Some of their family members still reside in the district of Hugalī, near the post office of Caṇḍītalā. The descendants of Parameśvarī Ṭhākura took many disciples from brāhmaṇa families, but as these descendants gradually took to the profession of physicians, persons from brāhmaṇa families ceased becoming their disciples. The family titles of Parameśvarī’s descendants are Adhikārī and Gupta. Unfortunately, his family members do not worship the Deity directly; they have engaged paid brāhmaṇas to worship the Deity. In the temple, Baladeva and Śrī Śrī Rādhā-Gopinātha are together on the throne. It is supposed that the Deity of Baladeva was installed later because according to transcendental mellow, Baladeva, Kṛṣṇa and Rādhā cannot stay on the same throne. On the full moon day of Vaiśākha (April-May), the disappearance festival of Parameśvarī Ṭhākura is observed in this temple. (Śrī Caitanya-caritāmṛta » Adi Lila 11.29 | 1973 Edition. All Synonyms, Translation, and Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda)
Myth: July 9th directive is explained in the May 28th 1977, conversation where Srila Prabhupada ordered regular guru successors after his departure, and said that future devotees in ISKCON would be their disciples, “disciple of my disciple”, Prabhupada’s “granddisciple”.
Truth: May 28th 1977 conversation confirms that Srila Prabhupada envisioned the ritvik system after his departure, when he is “no longer with us”, he agreed that future disciples would be his disciples, and any “disciple of my disciple” would be possible only “when I order, “You become guru”, but such an order wasn’t given by Srila Prabhupada to anyone. So, the conversation confirms July 9th directive message of the ritvik system to be followed henceforward. By Bhakta Alex. Russia.
Anti-ritviks have repeatedly tried to give various contradictory interpretations of Srila Prabhupada’s conversation with the GBC delegation held on May 28th 1977. It was discussion of issues pertaining to the period after Srila Prabhupada’s physical departure. The key part of the conversation was dedicated to future initiations. Anti-ritviks simply obscure the obvious facts: in this conversation, Srila Prabhupada said that for the future, particularly when he is “no longer with us,” he would appoint ritviks; he confirmed that future disciples should be his disciples; and what about how ritviks/officiators themselves could turn into real diksa gurus with their own disciples- only when (and if) Srila Prabhupada orders them to become gurus (initiators), then new disciples will become disciples of his disciples, his granddisciples.
However, neither in this conversation nor anywhere else did Srila Prabhupada give the actual order to any of his disciples to become the next diksa guru of the sampradaya. Fulfilling his promise made on May 28th 1977, Srila Prabhupada appointed the first official ritviks in July 1977, and instructed to “distribute” the directive in this regard.
This directive dated July 9th, 1977, approved by Srila Prabhupada’s signature, contains instructions only about the introduction of a system of ritvik/representative of the acarya initiations in ISKCON for the future, and does not say a word about any new diksa gurus. However, anti-ritviks turn the situation upside down by various incorrect interpretations:
1) Beginning from 1977-78, they hid the real content of May 28th, 1977, conversation and did not allow its audio recording to be distributed. Instead, they retold its contents in their own words, distorting its meaning: Srila Prabhupada allegedly appointed full-fledged successors on May 28th, 1977 (and now they should be exclusive gurus within their own zones).
2) In the mid-1980s, the leader of the Guru reform movement Ravindra Swarupa das, unfortunately, didn’t fulfill the task given to him by ISKCON temple presidents to research and present what exactly Srila Prabhupada ordered regarding future initiations in ISKCON, and to identify the cause of the zonal acaryas’ deviation. Having read the May 28th, 1977, conversation, Ravindra Swarupa concluded there wasn’t appointment of diksa gurus, but that of ritviks only.
Still, they have to be initiating gurus, as Srila Prabhupada allegedly hinted, nodded in their direction, by ordering them to begin the natural process of becoming gurus. That is, they simultaneously were and weren’t appointed as initiating gurus (not as zonal acaryas with excessive worship, but as “regular gurus”).
3) In the mid-1990s, a new interpretation was presented in maya-GBC publication “Gurus and Initiations in ISKCON”: on May 28th 1977, Srila Prabhupada said that in the future he would appoint diksa gurus who should be ritviks until his departure. Later, when Srila Prabhupada appointed the first ritviks on July 7th 1977, it was allegedly the appointment of diksa gurus as well (although there is nothing like that in the conversation itself).
4) In the late 1990s, in their new paper “Disciple of My Disciple”, maya-GBC put forward a new interpretation: it wasn’t on July 7th, but on May 28th 1977, right during the conversation, Srila Prabhupada unequivocally appointed new diksa gurus, and ritvik initiations are not proxy initiations at all!
These are just a few examples, of which there are many more in the statements of maya-ISKCON GBC/gurus: whether or not the gurus were appointed on May 28, 1977, or at some other date, who exactly was authorized, what should be the new guru system in ISKCON and its details, etc. They have never been able to present one decent truth, but seriously contradicted themselves. See ‘How can there be many different versions of the truth?’ https://iskconirm.com/docs/webpages/gbc13.htm
The factual history
In mid-May 1977, Srila Prabhupada’s health deteriorated severely (as it turned out, due to heavy metal poisoning), and on May 17, he arrived from Hrishikesh to Vrindavan. During the address speech given upon arrival, Srila Prabhupada said that he came to Vrindavan to leave the body (see May 17th 1977 Address Speech recording: https://vedabase.io/en/library/transcripts/770517arvrn/).
In this regard, an extraordinary meeting of the Governing Body Commission (GBC) of the International Society for Krishna Consciousness (ISKCON) was requested by Srila Prabhupada. It took place on May 27-29, 1977, in Vrindavan at the premises of Sri Krishna Balarama Mandir. On May 28th, a delegation of several GBC members came to Srila Prabhupada’s room to ask a number of questions pertaining to the period after his physical departure. Of all the published documented evidence, it was in the May 28th, 1977, room conversation that the first mention is made of ritviks who will be officially appointed to conduct initiations on behalf of Srila Prabhupada “in the future, particularly when you [Srila Prabhupada] is no longer with us.”
In response to Satsvarupa das Goswami’s request to answer how initiations would be performed after Srila Prabhupada’s physical departure, His Divine Grace replied that he would appoint ‘officiating acaryas’, and Tamala Krishna Goswami asked, “Is this called ritvik-acarya?” Srila Prabhupada replied: “Ritvik, yes.”
Obviously, there had been discussions on this topic even before, and Srila Prabhupada had spoken about it, otherwise Tamala Krishna Goswami would not have mentioned the ritviks showing his knowledge of this issue and understanding of the role of ritviks/priests as representatives conducting the ceremony on behalf of another person. And GBC members would not have included in the list of the most important issues to be resolved before Srila Prabhupada’s disappearance, the question of how initiations are to be conducted in the future, especially after Srila Prabhupada’s departure, and what is the relationship between the one who gets initiation and the one who gives it.
From the minutes of the GBC meeting dated May 28th 1977, written by Satsvarupa das Goswami, the then secretary of the GBC:
“Resolved: The following questions will be taken to Srila Prabhupada for his answers. They will be presented by a committee of Tamal Krsna Goswami, Satsvarupa Goswami, Jagadisha, Rupanuga, Bhagavan, Kirtanananda Swami, Bali Mardan:
How long should GBC members remain in office?
How can GBC members who leave be replaced?
In the absence of Srila Prabhupada, what is the procedure for first, second and sannyasa initiations?
What is the relationship of the person who gives this initiation to the person he gives it to?
5) Is there any provision for publication of other translations of Vaishnava scriptures by the BBT after the disappearance of Srila Prabhupada?” (Published in ‘ISKCON Journal’, 1990)
If GBC members really believed that Srila Prabhupada would authorize them to be diksa gurus in ISKCON, then there would simply be no question of what is the relationship between a genuine guru and his disciples. They knew or guessed that Srila Prabhupada could authorize a certain system of representatives (which already functioned in ISKCON), and they wanted to clarify this issue. Tamala Krishna Goswami confirmed this in his speech during Topanga Canyon talks on December 3rd 1980 (recorded on audio tape, then quoted in maya-GBC’s ‘ISKCON Journal’ in 1990):
“What actually happened was that Prabhupada mentioned he might be appointing some ritviks, so the GBC met for various reasons, and they went to Prabhupada, five or six of us [on May 28, 1977].” (Full transcript:
This is also confirmed by Srila Prabhupada’s personal servant Gauridas Pandit das in a letter to another Prabhupada’s disciple, Pratyatosa das:
From: Gauridas <Gauridas@*******.com>
Date: Thu, 14 May 1998 05:12:15 EDT
To: Pratyatoṣa Dāsa
Subject: Re: Usenet Ritvik Discussion
In a message dated 98-05-14 02:29:27 EDT, Pratyatoṣa Dāsa writes:
> ROOM CONVERSATION. Vrindavana, May 28, 1977:
>
> Satsvarūpa Mahārāja: “Then our next question concerns initiations in the future, particularly at that time when you are no longer with us. We want to know how first and second initiations will be conducted.”
>
> Śrīla Prabhupāda: “Yes. I shall recommend some of you. After this is settled up. I shall recommend some of you to act as officiating ācārya.”
>
> Tamāla Krishna Mahārāja: “Is that called ritvik-acarya?”
>
> Śrīla Prabhupāda: “Ritvik. Yes.”
>
> “Ritvik” is not a word which was part of the devotee lexicon at that time. Therefore, it is obvious that Śrīla Prabhupāda had been talking about “ritviks” on previous occasions which were never recorded, or the recordings were hidden or destroyed, otherwise how would Tamal Krishna Goswami think to ask this question?
>
> Here is a quote on this subject from “The Betrayal” by Purañjana Prabhu:
>
> “MYSTERIOUS GAPS? There are still mysterious and unaccounted for ‘time gaps’ (missing tapes?) in these conversations. There is no small amount of suspicion that some of the ‘new gurus’ are responsible for this. Additionally, GBC’s such as Tamal Krishna
Swami, Jayādvaita Swami and others sometimes refer to the ‘pre-May 28th ritvik guru discussions.’ However, no public record or indeed an existing scrap or trace of these conversations is currently available. Where are they?”
I would like to answer this question to the best of my ability.
When Śrīla Prabhupāda said we should be officiating acharyas, Tamal mentioned it [the word “ritvik”] because he heard Śrīla Prabhupāda talk about it in the garden days before. I stood before Śrīla Prabhupāda, serving him with the chamara [fan] during this time.
Tamal also admitted to me in a letter that the guru issue was “fraught with errors”. (TKG letter to GPD)
If the “Final Order” is too intellectual for some of your readers, then I recommend that they read my historical account of the facts in chronological order. I compiled it recently, and I call it “On My Behalf”.
Gauridas Pandit prabhu wrote in his open letter to another Godbrother:
“June 08th 2009, Dear Vaisesika Prabhu, […] As you may know I was one of Srila Prabhupada’s personal servants back in 1977. I was in Hrishikesh with Srila Prabhupada when he first told us that he wanted to go to Vrindavan to leave his body. This was mid-May. So, we went to Vrindavan the next day [May 17th 1977] where Prabhupada asked to see all of the devotees in his room. After all the devotees that could settled in, Srila Prabhupada started to speak. He said that he had come to Vrindavan to leave his body, but we devotees didn’t need to lament because he would live on in his books. There is a tape of this arrival address. Half of the devotees, including Yasodanandana Swami, began to cry and begged Srila Prabhupada not to leave. It was a sad shock to us all to hear these words from His Divine Grace.
About a week later, I was attending to Srila Prabhupada in his garden when his secretary asked him if he would appoint a guru to succeed him after his departure. Prabhupada said that he would appoint ritvik representatives who would initiate on his behalf.
Later on, May 28th 1977, there was a GBC meeting in Srila Prabhupada’s room in Vrindavan. It’s on tape. Knowing Srila Prabhupada already said he was getting ready to leave the planet the questions concerned the future of the movement after his departure. So Satsvarupa asked how initiations would go on after his departure and Prabhupada said that he would appoint ‘officiating acharyas’. Hearing that the secretary, TKG, asked if that was also called a ‘ritvik’ having heard him mention it earlier and Prabhupada said, “ritvik yes.” He said he would appoint them later.
Later on July 5th I was attending to Prabhupada in his garden in the morning as usual when Tamal read some letters to Prabhupada. They were from temple presidents asking for initiation approval for their local devotees. Srila Prabhupada said that he would appoint some ritvik representatives soon. Then on July 7th he heard more requests for initiations and started to name the first group of ritvik representatives of the acharya. The secretary said that all the devotees the reps. Initiated would still be Srila Prabhupada’s disciples and Srila Prabhupada said, “Yes.” So, it was understood by the secretary, TKG and I thought this is what would happen. Needless to say, I was shocked to see what happened after His Divine Grace left.” (Full text: https://www.prabhupadanugas.eu/news/?p=4289)
So, Srila Prabhupada talked about ritviks after departure on about May 24th or 25th, 1977.
It should be noted that even after the official full release of 1977 audio recordings and their text transcripts by the Bhaktivedanta Archives in 2012, 2/3 days in March-September, 1977 still do not have any tapes of those Srila Prabhupada’s conversations, while the recording should have been kept constantly, and there are numerous testimonies and mentions in letters and other materials from that period that in 1977 Srila Prabhupada gave important instructions about the future of ISKCON. On April 18th, 1977, Tamal wrote in a letter he was “personally taking responsibility for the tape recordings.” But under his supervision a lot of 1977 tapes disappeared, and maya-ISKCON hasn’t conducted any thorough investigation of this issue. See historical details in ‘ISKCON’S HIDDEN HISTORY’, Vol. 5, Personal Ambition Series, Part 1: Gurujacking the Movement.
Nevertheless, the recorded evidence known to date indicates the following: in 1977, GBC members were not at all sure that immediately after Srila Prabhupada’s departure they would become initiating gurus, which Srila Prabhupada allegedly had been teaching all twelve years of his preaching in the West and since this is supposedly the tradition. In fact, it was traditional at that time in ISKCON to initiate via Srila Prabhupada’s representatives. Later, some ex-GBC members/”gurus” admitted that proxy initiation system should have continued to function, since this was Srila Prabhupada’s decision.
Below is the part of May 28th, 1977, room conversation regarding future initiations:
1. Satsvarūpa: By the votes of the present GBC. Then our next question concerns initiations in the future, particularly at that time when you’re no longer with us. We want to know how first, and second initiation would be conducted.
2. Prabhupāda: Yes. I shall recommend some of you. After this is settled up, I shall recommend some of you to act as officiating ācāryas.
3. Tamāla Kṛṣṇa: Is that called ṛtvik-ācārya?
4. Prabhupāda: Ṛtvik, yes.
5. Satsvarūpa: Then what is the relationship of that person who gives the initiation and the…
6. Prabhupāda: He’s guru. He’s guru.
7. Satsvarūpa: But he does it on your behalf.
8. Prabhupāda: Yes. That is formality. Because in my presence one should not become guru, so on my behalf, on my order… Āmāra ājñāya guru hañā [Cc. Madhya 7.128]. Be actually guru, but by my order.
9. Satsvarūpa: So, they may also be considered your disciples.
10. Prabhupāda: Yes, they are disciples. Why consider? Who?
11. Tamāla Kṛṣṇa: No, he’s asking that these ṛtvik-ācāryas, they’re officiating, giving dīkṣā. Their… The people who they give dīkṣā to, whose disciple are they?
12. Prabhupāda: They’re his disciple.
13. Tamāla Kṛṣṇa: They’re his disciple.
14. Prabhupāda: Who is initiating. His granddisciple.
15. Satsvarūpa: Yes.
16. Tamāla Kṛṣṇa: That’s clear. (?)
17. Satsvarūpa: Then we have a question concer…
18. Prabhupāda: When I order, “You become guru,” he becomes regular guru. That’s all. He becomes dis… disciple of my disciple. That’s it.
Let’s have a closer look at the above text divided in sections and analyze misconceptions associated with each of them:
Section 1:
Satsvarūpa: By the votes of the present GBC. Then our next question concerns initiations in the future, particularly at that time when you’re no longer with us. We want to know how first, and second initiation would be conducted.
Prabhupāda: Yes. I shall recommend some of you. After this is settled up, I shall recommend some of you to act as officiating ācāryas.
Tamāla Kṛṣṇa: Is that called ṛtvik-ācārya?
4. Prabhupāda: Ṛtvik, yes.
This part clearly proves the position of Prabhupadanugas:
The future initiation system in ISKCON should be ritvik;
2) Ritviks were to be appointed especially after Srila Prabhupada’s physical departure.
Also, this exchange refutes two key myths of anti-ritvik theory:
1) Ritviks were appointed until the departure only;
2) Diksa gurus were authorized in ISKCON for the period after Srila Prabhupada’s disappearance.
“Person Bhāgavata is the spiritual master And by reading Bhāgavata, you understand what is Bhagavān, what is spiritual master.” (Śrīmad-Bhāgavatam 3.26.21-Dec.30,1974-Bombay)
“The Bhāgavata says,
nityaṁ bhāgavata-sevayā: “You have to twenty-four hours engaged in bhāgavata,
in the service of Bhāgavata, the person Bhāgavata or the book bhāgavata.” Bhāgavata, there are two kinds of bhāgavata. (From minute 41:07 to minute 41:27)
Person Bhāgavata is the spiritual master, and the book Bhāgavata. (From minute 41:27 to minute 41:32)
So, there is no difference, because the person Bhāgavata advises you read Bhāgavata. And by reading Bhāgavata, you understand what is Bhagavān, what is spiritual master. (From minute 41:32 to minute 41:42)
This is the process to make the heart cleansed and gradually attain the perfection of complete peacefulness. And that complete peacefulness is the stage for understanding the Supreme Personality of Godhead.
“Person Bhagavata is the spiritual master.” The spiritual master is only the person Bhagavata.
“Only such a person is eligible to occupy the post of a guru.”
“When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru.” (CC Madhya lila 24.330) https://prabhupadabooks.com/cc/madhya/24/330
This is the process:
“Person Bhāgavata is the spiritual master.
You have to twenty-four hours engaged in bhāgavata, in the service of Bhāgavata, the person Bhāgavata (the spiritual master) or the book Bhāgavata.”
This is the process to make the heart cleansed and gradually attain the perfection of complete peacefulness.
And that complete peacefulness is the stage for understanding the Supreme Personality of Godhead.”
According to this: IF one serves a so-called spiritual master, a person who is NOT the person Bhagavata, IF one does NOT serve the person Bhagavata, who is the bonafide spiritual master,
the consequences are that:
the heart does NOT become cleansed,
one does NOT attain the perfection of complete peacefulness,
one does NOT understand the Supreme Personality of Godhead.
Accepting a so-called spiritual master who is not the person Bhāgavata is contrary to the teachings of both Bhagavatas: the devotee Bhāgavata (Srila Prabhupada) and the book Bhagavata.
How do we know which particular person is the person Bhagavata and can act as a spiritual master?
We know this because that person receives the order, authorization, from Srila Prabhupada to accept disciples.
How do we know which particular person is a doctor?
We know this because the expert official authority authorizes that person through a certificate to act as a doctor.
This order or authorization from the higher authority is the guarantee that a particular person has the required qualifications to act as a doctor, to act as a spiritual master.
Without this authorization, no one is a bona fide spiritual master, no one is a bona fide doctor.
This authorization is the assurance that a specific person is the devotee Bhāgavata.
Therefore, there are two conditions for being a bona fide spiritual master:
Qualification, being the devotee Bhāgavata, and
Srila Prabhupada’s demonstrable and verifiable authorization to a specific person.
Without this authorization, no one can act as a doctor, nor should anyone act as a spiritual master.
“If a man wants to be a high-court judge, he must acquire not only the necessary qualifications but also the consent of the authority who can award the title of high-court judge. The qualifications in themselves are insufficient for one to occupy the post: it must be awarded by some superior authority.” (Śrī Īśopaniṣad-Mantra Eight-Purport by Srila Prabhupada)
naṣṭa—destroyed; prāyeṣu—almost to nil; abhadreṣu—all that is inauspicious; nityam—regularly; bhāgavata—Śrīmad-Bhāgavatam, or the pure devotee; sevayā—by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental; śloke—prayers; bhaktiḥ—loving service; bhavati—comes into being; naiṣṭhikī—irrevocable.
TRANSLATION
By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
PURPORT
Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realization.
The remedy is the association of the Bhāgavatas.
There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata.
Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles.
A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas.
Bhāgavata book and person are identical.
.
The devotee Bhāgavata is a direct representative of Bhagavān, the Personality of Godhead.
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So by pleasing the devotee Bhāgavata one can receive the benefit of the book Bhāgavata.
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Human reason fails to understand how by servingthe devotee Bhāgavata or the book Bhāgavata one gets gradual promotion on the path of devotion.
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But actually, these are facts explained by Śrīla Nāradadeva, who happened to be a maidservant’s son in his previous life.
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The maidservant was engaged in the menial service of the sages, and thus he also came into contact with them.
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And simply by associating with them and accepting the remnants of foodstuff left by the sages, the son of the maidservant got the chance to become the great devotee and personality Śrīla Nāradadeva.
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These are the miraculous effects of the association of Bhagavatas
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And to understand these effects practically, it should be noted that by such sincere association of the bhagavatas. one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in the devotional service of the Lord
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The more progress is made in devotional service under the guidance of the Bhagavatas, the more one becomes fixed in the transcendental loving service of the Lord.
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The messages of the book Bhāgavata, therefore, have to be received from the devotee Bhagavata and the combination of these two Bhagavatas.
will help the neophyte devotee to make progress on and on.
This information is in the Nectar of Devotion, Chapter 1:
Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are: 1) happiness derived from material enjoyment, 2) happiness derived from identifying with the Supreme Brahman, and 3) happiness derived from Kṛṣṇa consciousness.
In Tantra-śāstra, Lord Śiva speaks to his wife, Satī, in this way: “My dear wife, a person who has surrendered to the lotus feet of Govinda and who has developed pure Kṛṣṇa consciousness, can receive easily all the perfections desired by impersonalists; and beyond this, he can enjoy the happiness attained by pure devotees. “
Happiness derived from pure devotional service is the highest because it is eternal. But the happiness derived from material perfection or understanding as Brahman is inferior because it is temporary. There is no way to prevent one from falling from material happiness, and there is even every chance of falling from spiritual happiness derived from identifying with impersonal Brahman.
And in the Bhagavad-Gita, 18, 37 to 39 it is said that what at first may be like poison but which in the end is like nectar, and which awakens one in self-realization, is said to be happiness in the plane of the mode of goodness. The happiness that comes from the contact of the senses with their objects, and which at first appears to be nectar but at the end appears to be poison, is said to be of the nature of passion, and happiness that ignores self-realization, that it is a delusion from beginning to end, and that it proceeds from sleep, laziness, and illusion, is said to be of the nature of ignorance.
