Śrī Ārati-Kīrtana Vivaraṇa – A Commentary on Śrīla Narasiṅgha Mahārāja’s Ārati Kīrtana

It was in early December 2019, that we received the devastating news that our beloved spiritual master, Śrīla Bhakti Gaurava Narasiṅgha Mahārāja, would soon perform his tirobhava-līlā (disappearance pastimes). Naturally, it was a crushing blow to his disciples and well-wishers, all of whom attempted to do anything and everything to keep him from leaving this world. Śrīla Guru Mahārāja left from the United States to India in late December and we were scheduled to follow him a week later. It would be no exaggeration to say that sleep was the last thing on everyone’s minds during that time, and late one cold winters night in Vermont, I sat at my desk as so many thoughts flooded into my heart. As I thought about certain aspects of Guru Mahārāja, his life and his teachings, I was inspired to compose something in his honour and spontaneously began to compose the following verses.

On January 2nd 2020 at 1.31pm, surrounded by his loving servants and friends, Śrīla Guru Mahārāja entered the madhyāhana-līlā (midday pastimes) of Rādhā-Govinda/Gaura-Gadādhara to serve his divine masters. Early next morning, when he was placed in samādhi, the ten verses that I had previously composed were sung as the first ārati-kīrtana. Now, on the fifth anniversary of his disappearance, I am writing a commentary on that ārati–kīrtana, primarily for the transcendental pleasure of Śrīla Guru Mahārāja and also for those Vaiṣṇavas who hold him and his teachings close to their hearts.

(1)
jaya jaya gurudeva śrīla narasiṅgha
gaura-rādhā-dāmodara-caraṇera-bhṛṅga

All glories, all glories to Śrīla Bhakti Gaurava Narasiṅgha Mahārāja, who is like a bumblebee at the lotus-feet of Gaura-Rādhā-Dāmodara.

COMMENTARY

Before coming to the west, Śrīla Prabhupāda resided at Śrī Śrī Rādhā-Dāmodara Temple, referring to it as his place of bhajana and as “the centre of the universe.” Rādhā-Dāmodara Temple is situated in the area known as Sevā-kuñja where, in the aprākṛta–līlā, Śrī Kṛṣṇa becomes subservient to Śrī Rādhikā and decorates Her hair and massages Her feet. In the prākṛṭa–līlā, the bhajana–sthālīs and samādhis of Śrīla Rūpa Gosvāmī and Śrī Jīva Gosvāmī are located in the compound of Rādhā-Dāmodara Temple. Śrīla Prabhupāda chose to make this temple his place of bhajana, where he sat gazing at the samādhi and bhajana–kuṭīra of Śrī Rūpa, as he wrote his Bhaktivedānta Purports to the Śrīmad Bhāgavatam.

In the last year of Śrīla Prabhupāda’s manifest pastimes in this world, he called for Śrīla Narasiṅgha Mahārāja and two other disciples and gave them detailed instructions on how his bhajana–kuṭīra should be managed after his disappearance. Unfortunately, after Prabhupāda’s departure, many unhappy events occurred and numerous devotees were displaced due to the machinations of the leaders of that time. Thus, Śrīla Prabhupāda’s rooms at Rādhā-Dāmodara Temple could not be properly maintained according to the standard His Divine Grace had given.

Since the time of Śrīla Prabhupāda however, Śrīla Narasiṅgha Mahārāja maintained good relations with the Gosvāmī family at Rādhā-Dāmodara Temple, and in 2004, he helped with the reconstruction of Śrī Rūpa Gosvāmī’s samādhi and bhajana–kuṭīra. At that time, he had rooms at Rādhā-Dāmodara Temple and would visit regularly. The specialty of having residence at such a sacred place is no small thing. In September 1999, before he accepted residence at Rādhā-Dāmodara Temple, Śrīla Narasiṅgha Mahārāja said:

Within that place of Kṛṣṇa’s arena, some places are most intense. Where is the most intense place? That place is Rādhā-Dāmodara. Do you know why it is that place? Because that is the place where Kṛṣṇa fell at the feet of Rādhārāṇī and begged for the dust of Her feet. That is the place where Kṛṣṇa was bound and captured by the love of Rādhārāṇī. That type of Dāmodara! That is where Rādhārāṇī was victorious over Kṛṣṇa! Kṛṣṇa Himself showed that supreme goal of life at Rādhā-Dāmodara. That became the place of Śrī Jīva, our tattvācārya who protected the whole Gauḍīya conception with his prolific writings, his preaching and his personal character. That is the place of Rūpa Gosvāmī’s samādhi and the samādhi of Kavirāja Gosvāmī, who wrote the Caitanya-caritāmṛta which is the essential life-history of Rasarāja-Mahābhāva who combined as One. The place of bhajana of our Guru Mahārāja, A.C. Bhaktivedānta Swami Prabhupāda, is just behind the samādhi of Rūpa Gosvāmī. It is not by any mundane wrangling that one will get a place of bhajana in such a high place, unless his bhajana has got such high connection or sanction in some way. Of course, you can say that one can pay some money and buy a place – but go and try to do it and see what will happen! It is not so easy. Thousands of problems will come in your way. It is one thing to purchase some land – it’s another thing to live there and do bhajana!

When Śrīla Narasiṅgha Mahārāja resided at Rādhā-Dāmodara Temple, his mood was very different than in any other place – he was more contemplative and focused on his sevā to Śrīla Prabhupāda. As the spiritual son of Śrīla Prabhupāda, he always felt a strong attachment to Vṛndāvana, and in particular in serving Prabhupāda and Śrī Rūpa Gosvāmī (Śrī Rūpa Mañjarī) in Sevā Kuñja. Indeed, in his last few months in this world, Śrīla Narasiṅgha Mahārāja expressed a desire to spend the remainder of his time in Vṛndāvana at the Rūpānuga Bhajana Āśrama, preaching with his dear godbrother, Śrīpāda Bhakti Kiśora Araṇya Mahārāja.

One afternoon outside Prabhupāda’s bhajana-kūṭīra, he was merciful enough to share with this fallen soul his own inner revelation concerning Rādhā-Dāmodara Temple based upon a verse by Śrī Jayadeva Gosvāmī. Considering this, we have ascertained that he must have eternal sevā there, assisting Śrīla Prabhupāda in his divine service to Śrī Śrī Gaura-Rādhā-Dāmodara.

We have mentioned him worshipping Gaura along with Śrī Śrī Rādhā-Dāmodara because, in his own words, the concept of Mahāprabhu along with Rādhā-Kṛṣṇa is “the highest theological conception ever revealed to humanity.” Worship of the forms of Gaura-Rādhā-Govinda is the path chalked out for us by the rūpānugācāryas, and in order to attain the lotus feet of the Divine Couple in Vraja, service to Gaurāṅga Mahāprabhu is essential. Service to Mahāprabhu primarily means engaging in His saṅkīrtana movement. There is no difference between gaura-tattva and rādhā-govinda-tattva. The audāryata (compassion) of Śrī Caitanyadeva and the mādhuryata (sweetness) of Rādhā-Govindadeva are unlimited and incomparable. The guru who worships Gaura in dāsya–rasa (dāsya-rasa parākāsṭhā gaurāṅga bhajana – ‘Dāsaya–rasa is the highest sentiment in regards to bhajana of Gaurāṅga’) and simultaneously worships Rādhā-Govinda in śṛṅgara-rasa (conjugal sentiments) is a mādhurya-rasa guru.

In this opening verse, we have used the phrase caraṇera bhṛṅga (‘like a bumblebee at the feet of Gaura-Rādhā-Dāmodara’) because like a bee who is always greedy to collect the pollen from various flowers, the guru is always eager to attain the nectar of the Divine Couple in the form of śravaṇa, kīrtana etc. Due to his magnanimous nature as gaura-dayā-svarūpa (the embodiment of Śrī Gaura’s mercy), he distributes this nectar to the jīvas by engaging in saṅkīrtana and speaking hari-kathā for their spiritual upliftment.

(2)
sarva-deśe pracārile siddhānta-prakāśa
sei hetu su-nāma hailā jagat-guru dāsa

You have revealed the siddhānta and preached all over the world, therefore you were given the name ‘Jagat-Guru Dāsa’.

COMMENTARY

Śrīla Narasiṅgha Mahārāja showed the perfect example of how to harmonise bhajana life along with the mood of a goṣṭhyānandī (a preacher). This was in consonance with the external temperament of Śrīla Prabhupāda and the inner nature of his śikṣā-gurus, Śrīla Śrīdhara Mahārāja and Śrīla Purī Mahārāja. Wherever he went (sarva-deśe) Śrīla Narasiṅgha Mahārāja spoke pure Gauḍīya siddhānta (siddhānta-prakāśa) as he had heard from his Guardians. Throughout his life as a brahmacārī and sannyāsī, he preached in various countries such as the United States, Africa, India, the Emirates, Europe and South America. In all these places, he encouraged whomever he met to engage in service to Śrī Kṛṣṇa in some form or another.

Because he was a perfect representative and an intimate servant of his dīkṣā-guru, Śrīla Prabhupāda, who was undoubtedly the universal teacher (jagat-guru), he was given the name Jagat-guru Dāsa. When Mahārāja took hari-nāma initiation in Los Angeles in July 1971, around thirty devotees were also present. When each devotee came up to the vyāsāsana, Śrīla Prabhupāda would ask them the four regulative principles, how many round they would chant and would then give them their spiritual name. When it came to Narasiṅgha Mahārāja, Prabhupāda asked, “What is your name?” Mahārāja told his name and Prabhupāda suddenly replied, “You are Jagat-guru Dāsa” and gave him his beads. He didn’t ask him about the regulative principles, nor did he ask about chanting sixteen rounds. Upon hearing Śrīla Prabhupāda give such a name, there was a gasp of astonishment from the assembled devotees. Then the next devotee came up and Prabhupāda asked him, “What are the four regulative principles? How many rounds will you chant?”

Although Śrīla Narasiṅgha Mahārāja was never directly instructed by Prabhupāda to follow the four regulative principles, he nonetheless strictly adhered to them throughout his life. He would however, point out that simply following these four principles did not automatically make one Kṛṣṇa conscious. We see that there are many persons such as māyāvādīs, Buddhists etc. who also follow these regulations, yet they do not possess a drop of bhakti. Rigorous adherence without genuine bhakti makes one dry, callous, unforgiving and hard-hearted. As Narasiṅgha Mahārāja once said, “The yardstick of our spiritual advancement is to see if are we becoming soft-hearted or hard-hearted?”

Moreover, the title ‘jagat-guru’ does not only refer to Narasiṅgha Mahārāja’s own spiritual master, Śrīla Prabhupāda, but also applies to the entire guru-varga up to Śrī Caitanyadeva Himself, since they are all supremely qualified to teach the entire world. In this way, he is the servant of the Gauḍīya paramparā of pure Vaiṣṇava preceptors.

(3-4)
ājānu lambita bhuja, nayana-sundara
viśāla lalāṭa śobha, rūpa-manohara

tridaṇḍa, tulasī-mālā, kaṣāya-vasana
śobhita sudīrgha-sūtra, tilaka bhūṣaṇa

You have long arms, beautiful eyes, a broad forehead and an enchanting form. You are decorated with a tridaṇḍa, tulasī-mālā, saffron cloth, a beautiful long thread and tilaka.

COMMENTARY

These two verses describe the sādhaka-deha of Śrīla Narasiṅgha Mahārāja as a tridaṇḍi–sannyāsī. It is natural for a disciple to show reverence towards the guru’s sādhaka-deha since this is the form of Śrī Guru that the disciple has served and surrendered to. However, the sādhaka-deha of the guru is not eternal, just as a deity of the guru cannot be compared to the Deity of Kṛṣṇa. Kṛṣṇa’s śrī-mūrti, whether as Bāla-Kṛṣṇa (baby Kṛṣṇa) or Śyāmasundara, is always sac-cid-ānanda and eternal. The śrī-mūrti of the guru, on the other hand, is not sac-cid-ānanda and represents the guru at a particular stage in his life that the disciple is familiar with.

However, the disciple always considers the guru’s form to be spiritual, just as the paraphernalia used in Kṛṣṇa’s service is also considered to be spiritual. An ārati lamp is made of brass, but when it is used in worshipping Kṛṣna, it is considered to be ‘spiritualised’ – an expansion of Baladeva. However, the lamp is still comprised of material elements. Similarly, because the guru engages his physical body cent percent in the service of Guru and Gaurāṅga, his body is also considered spiritual. Yet, that same body is made up of blood, bile, mucus, bone etc. and is destined to eventually deteriorate. Thus, it can be said that the sādhaka-deha of Śrī Guru is an example of simultaneous oneness and difference.

A true disciple will not place exclusive priority upon the guru’s sādhaka-deha. Rather, he will try to understand the guru’s siddha-deha. When I first met our Guru Mahārāja in 1994, this was the first thing I heard him explain in relation to Śrīla Prabhupāda. He stated that there was so much emphasis on Śrīla Prabhupāda’s sādhaka-deha and deities of Prabhupāda were in abundance, but nobody ever discussed the siddha-deha of His Divine Grace. Of course, to actually understand the guru’s eternal svarūpa means that the disciple must be extremely advanced and this is certainly not a subject matter meant for kaniṣṭha-adhikārīs to speculate over. However, if one is observant, he will be able to ascertain certain indications in the activities and words of his spiritual master pointing towards his inherent rasa. As a disciple advances in sevā and sādhana, these things may naturally be revealed by the mercy of Śrī Guru.

Unfortunately, nowadays it seems that the subject of Śrīla Prabhupāda’s rasa has been thrown into the public domain for open discussion. Moreover, all emphasis has been placed upon trying to ascertain the identity of Śrīla Prabhupāda in kṛṣṇa-līlā. There is little to no discussion about the svarūpa of His Divine Grace in gaura-līlā. This is because many devotees subconsciously consider kṛṣṇa-līlā to be superior to gaura-līlā, which is a fundamental mistake. This is a topic that Śrīla Narasiṅgha Mahārāja discussed at length with some of us on a number of occasions.

It may be possible to determine the rasa of one’s guru, but to determine his specific position (in regards to eka-daśa bhāva) is not a matter of mental speculation or imagination. Once, in Māyāpura, I remember being in the presence of His Divine Grace Śrīla Bhakti Pramoda Purī Gosvāmī when a devotee conveyed that a certain ācārya was claiming that his guru was ‘such-and-such Mañjarī’ (and he himself was another mañjarī). Śrīla Purī Mahāraja frowned and immediately asked, “Who told? How does he know? Where is he getting this information?” After a few minutes’ discussion on this topic, Śrīla Purī Gosvāmī chuckled and shook his head saying, ei saba jalpanā (“This is all speculation!”).

If, by the mercy of the spiritual master, a devotee comes to understand their guru’s eternal position in the spiritual world, such matters are best kept private or discussed only with other advanced Vaiṣṇavas. In this regard, Śrīla Narasiṅgha Mahārāja has written:

To have realised the eternal rasa and status of one’s guru, or one’s own eternal rasa with Kṛṣṇa, is certainly an exalted state of Kṛṣṇa consciousness, and with certainty one can say that such realisations are an intimate part of one’s bhajana. According to the core Gauḍīya Vaiṣṇava scriptures composed by Sanātana Gosvāmī, Jīva Gosvāmī and Narrottama Dāsa Ṭhākura, such intimacies are better kept secret – not to be told here and there for the public ears, and certainly not to be forced upon others.

gopayed devatām iṣṭāṁ gopayed gurum ātmanaḥ
gopayec ca nijaṁ mantra gopayen nija-mālikām

One should hide one’s worshippable Deity, one should hide one’s guru, one should hide one’s mantra, and one should hide one’s japa-mālā. (Sanātana Gosvāmī, Hari-bhakti-vilāsa 2.147)

atra ca śrī-guroḥ śrī-bhagavato vā prasāda-labdhaṁ sādhana-sādhya-gataṁ
svīya-sarvasva-bhūtaṁ yat kim api rahasyaṁ, tat tu na kasmaicit prakāśanīyam

Moreover, any confidential matter – whether it pertains to sādhana or the goal and is received as the mercy from Śrī Guru or Śrī Bhagavān, and which is considered one’s very life and soul – should not be disclosed to anyone. (Jīva Gosvāmī, Bhakti Sandarbha 339)

āpana bhajana kathā, nā kahiba yathā tathā
ihāte haiba sāvadhāna

I will be careful not to reveal my own bhajana here and there. (Narottama Dāsa Ṭhākura, Prema-bhakti-candrikā 119)

The only result of discussing these high topics with the unqualified, is that either one will fall prey to pride by achieving cheap adoration from the ignorant, or people will consider one to be a sahajiyā. In either case, there is no benefit in throwing pearls before swine. Thus, serious devotees never drag these subject matters before inexperienced persons.

(5)
bhakati-gaurava-dana rāga-paṭha-pūjāna
śrīla svāmī, śrīdhara, purī nirdeśa sthāpana

You give proper respect to the process of bhakti and worship the path of rāga. You establish the teachings of your gurus, Śrīla A.C. Bhaktivedānta Svāmī Prabhupāda, Śrīla Śrīdhara Deva Gosvāmī Mahārāja and Śrīla Bhakti Pramoda Purī Gosvāmī.

COMMENTARY

Here, the word gaurava is significant for a number of reasons. In October 1930, when the Gauḍīya Maṭha was moving the Deities of Śrī Śrī Vinoda-Ānanda from the rented house in Ultadiṅgi Junction to Bagh Bazaar, Sarasvatī Ṭhākura spontaneously composed a number of ślokas in the Maithili language, the most prominent of which is the following:

mātala hari-jana viṣaya-raṅge
pūjala rāga-patha gaurava-bhaṅge

The servants of Hari are engaged in lavish affairs, handling material wealth and engaging all manner of things in the Lord’s service. They worship the path of spontaneous devotion with gaurava-bhaṅge (in a mood of awe and reverence) and to show that the rāga-patha is above all (above our heads), they remain as servants, being a little distant and below, praying for that of a servant’s duty, not for that of a confidential nature — not to bring that highest divine love down here, but to hold that upon their heads.

In his article, The Rāga-patha is Above All, Śrīla Narasiṅgha Mahārāja has given a deep and elaborate explanation of this verse and how Śrīla Śrīdhara Mahārāja was the sole disciple of Sarasvatī Ṭhākura who understood its significance. Though some persons have understood the phrase gaurava-bhaṅge to imply that the vidhi-mārga should be broken, Śrīla Śrīdhara Mahārāja has understood that the root of the word bhaṅge is bhaṅgi, meaning a ‘mood’. Thus, pūjala rāga-patha gaurava-bhaṅge means that the path of spontaneous love (rāga-patha) is worshiped (pūjala) with a mood of reverence (gaurava-bhaṅge).

Therefore, in this ārati-kīrtana, bhakti-gaurava-dana indicates one who gives great respect (gaurava-dana) to the process of bhakti. On many occasions, when some point concerning siddhānta would come up, we would observe how our Guru Mahāraja would analyse it scrutinizingly to make sure it was devoid of rasābhāsa (the mixing of incompatible rasas) and bhakti-siddhānta-viruddha (philosophical points opposed to the conclusions of bhakti).

It is no wonder therefore that bhakti-gaurava was the title awarded to him by Śrīla Śrīdhara Mahāraja. Śrīla Narasiṅgha Mahārāja tells the following story:

When I received the name ‘Bhakti Gaurava Narasiṅgha’, Śrīla Śrīdhara Mahārāja was bedridden and basically in samādhi. His consciousness was elsewhere. Govinda Mahārāja leant over and told him who was there and it took at least ten minutes to get him to understand who was in the room with him and bring it to this point of my name. So Govinda Mahārāja said, “Bhakti Gaurava Narasiṅgha.” And Śrīla Śrīdhara Mahārāja said, “Bhakti…Narasiṅgha” And Govinda Maharaja said it again, “Bhakti Gaurava Narasiṅgha” and again Śrīla Śrīdhara Mahārāja said, “Bhakti…Narasiṅgha.” Then Govinda Maharaja said it again…it may have been more than three times but it was three times for sure. The third time he said it you could hear it all the way in the street. Now he was practically shouting with a raised voice because Śrīla Śrīdhara Mahārāja couldn’t hear ‘Bhakti Gaurava Narasiṅgha.’ Still, he didn’t get it. Then Govinda Mahārāja shouted, “Guru Mahārāja – Bhakti Gaurava – pūjala rāga-patha GAURAVA bhaṅge! GAURAVA bhaṅge!” Then Śrīla Śrīdhara Mahārāja said, “Bhakti Gaurava Narasiṅgha.” And so, I didn’t realise at the time how important that verse would become to me in a sense. Otherwise, “Here is your name, and here is your mission.” It’s in here. “Here is your bhajana, here is your practice, and here is what you fight for. Here it is. It’s right there.” To me that’s what became known.

The second line, śrīla svāmī, śrīdhara, purī nirdeśa sthāpana refers to the three illustrious gurus of Narasiṅgha Mahārāja – firstly, his dīkṣā-guru, Śrīla A.C. Bhaktivedānta Swami Prabhupāda, followed by his śikṣā-gurus, Śrīla B.R. Śrīdhara Deva Gosvāmī and Śrīla B.P. Purī Gosvāmī. The word nirdeśa is generally translated in English as ‘instruction.’ ‘guidance’ etc. Yet if we delve further, we find a much deeper meaning. Many Sanskrit/Bengali words are used to denote teachings and instructions such as śikṣā, pāṭhana, upadeśa, adeśa. The Yukta-dīpikā, a text on Sāṅkhya, defines the word nirdeśa as ‘a detailed instruction.’ Thus, the mission of Śrīla Narasiṅgha Mahārāja was to establish the precise teachings of his Guardians, specifically concerning the correct sambandha and abhidheya, so that those under his shelter could safely attain the prayojana of rādhā-govinda-prema.

(6)
rūpa-vinod-sarasvatī-siddhānta prakāśa
tamo-hanta, ku-siddhānta-kalaṅka vināśa

You reveal the philosophy of Śrī Rūpa Gosvāmī, Ṭhākura Bhaktivinoda and Sarasvatī Ṭhākura. You remove ignorance and destroy the pollution of bogus philosophies.

COMMENTARY

Rūpa-vinod-sarasvatī-siddhānta prakāśa – not only does he establish the teachings of his direct gurus, but also those of his param-guru, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, and those of Śrīla Bhaktivinoda Ṭhākura and Śrī Rūpa Gosvāmī Prabhu. Our Guru Mahārāja often pointed out that many of his godbrothers had tried to separate Śrīla Prabhupāda from the paramparā, focusing solely on him to the extent that they neglected all the previous ācāryas. He considered this to be a serious mistake, and time and again, he proved this to be right when members of the anti-party attacked Iskcon, firing a salvo of questions that the gurus of that society could not answer. Narasiṅgha Mahārāja, by referring to the words of Śrīla Śrīdhara Mahārāja, Sarasvatī Ṭhākura and other previous ācāryas, was able to successfully respond to the accusations of his detractors. In this way, books such as The Authorized Sri Caitanya Saraswat Parampara, Prākṛta-rasa Araṇya Chediṇī, his commentary on Sarasvatī Ṭhākura’s Prākṛta-rasa Śata Duṣiṇī and numerous siddhāntika articles were presented to the Vaiṣṇava community.

Śrīla Narasiṅgha Mahārāja was very much in the mood of Śrīla Sarasvatī Ṭhākura who spent ‘gallons of blood’ establishing what Kṛṣṇa consciousness was not! Apart from the apa-siddhānta of the sahajiyās, he also tore apart the dangerous misconceptions lurking in our own preceptorial line – something he considered to be far more dangerous. He revealed many ‘wolves in sheep’s clothing’ – those who professed to be devout followers of the line of Sarasvatī Ṭhākura and Śrīla A.C. Bhaktivedānta Swami Prabhupāda – and brought to light their misconceptions.

It was also Śrīla Guru Mahārāja’s desire to emphasise the importance of the works of Śrīla Bhaktivinoda Ṭhākura, whom he regarded as the ‘modern-day Vyāsadeva.’ To that end, in 2012, on the occasion of his Śrī Vyāsa Pūjā, he announced his intention to create a website called ‘The Bhaktivinoda Institute’ in honour of Śrīla Bhaktivinoda Ṭhākura and his teachings, with the goal of preserving and propagating them. This initiative has been ongoing for the past five years and has received great appreciation from the Vaiṣṇava community.

Being a dedicated follower of the foremost of Rūpānuga Vaiṣṇavas, it is only natural that Śrīla Narasiṅgha Mahārāja drew attention to the preeminent position of Śrīla Rūpa Gosvāmī Prabhupāda. In articles such as Mahāprabhu As Prabhupāda, His Last Instructions, Deliverer or Instrumental Guru, and Rūpānuga Bhajana, he explained how Śrī Rūpa is the founder-ācārya of our line, personally chosen by Śrīman Mahāprabhu Himself. In doing so, he also pointed out the mistake of some neophyte devotees who place Śrīla A.C. Bhaktivedānta Swami Prabhupāda above Śrī Rūpa, self-styling themselves as ‘Prabhupādānugas.

By revealing and propagating the teachings of his gurus, the natural result is tamo-hanta, ku-siddhānta-kalaṅka vināśa – ignorance is removed and the pollution of bogus philosophies is destroyed. Tama refers to avidyā, or ignorance in all its various forms. In other words, doctrinal ignorance (ku-siddhānta) as well as laziness (jāḍya), distraction (vikṣepa) and indifference (udāsīnya).

(7)
sthira, dhīra, su-gambhīra, atyanta-udāra
pāṣaṇḍa-gajaika-siṅgha, divya-jñāna-dhara

You are steady, intelligent, most deep and very magnanimous. You are like a lion who subdues the elephantine atheists, and you distribute divine knowledge.

COMMENTARY

To attempt to write about all the divine qualities our Guru Mahārāja possessed would be a fool’s errand, since he possessed so many. However, we have noted some of his most prominent in the first line of this verse. The first mentioned here is sthira, or steadiness. Śrīla Sarasvatī Ṭhākura, in his commentary to the Uddhava-gītā, defines sthira as, ‘remaining fixed in devotional activities.’ In interviews with many of Narasiṅgha Mahārāja’s godbrothers who served with him during his early days as a brahmacārī, they all stated that one of his most recognisable attributes was his steadiness, both in his sādhana and his service. In this regard, he once explained how, in order to achieve a taste for the Holy Name, steadiness is one of the important principles. If one is unsteady in executing sādhana-bhakti, one will never achieve the result. In a letter from 1995, he explained to a devotee how to attain steadiness:

Carefully following the order of the spiritual master will always lead to success and steadiness in Kṛṣṇa consciousness.

The next quality mentioned in this verse is dhīra, intelligence. There are two definitions of dhīra; firstly, it is defined as dhiyaṁ īrayati iti dhīraḥ (one whose intelligence is raised is known as dhīra), and also dhiyam rāti dadāti iti dhīraḥ (one who bestows intelligence is known as dhīra). Both of these interpretations are applicable to Śrīla Narasiṅgha Mahārāja in that he possessed a profound understanding of siddhānta, and that he propagated transcendental knowledge to give intelligence to the fallen jīvas.

The phrase, su-gambhīra means extremely sober. I remember how Śrīla Narasiṅgha Mahārāja told me that, once in the 1980s, a brahmacārī came with an important message for him while he was chanting japa in the temple room. However, the brahmacārī waited for an hour until he had finished his japa before approaching him. When Narasiṅgha Mahārāja heard what the news was, he became angry and said, “This is time-sensitive! Why didn’t you tell me earlier?”
The frightened brahmacārī replied, “I didn’t want to disturb your japa – you looked so angry while you were chanting!”
“Angry?” laughed Mahārāja, “I wasn’t angry. I was just concentrating on the Holy Name.”

Similarly, at times, some of Śrīla Guru Mahārāja’s own disciples misunderstood his gravity to be anger and preferred to keep their distance from him, and in this way, they deprived themselves of his valuable association. Unfortunately, this is a common misconception about Śrīla Narasiṅgha Mahārāja’s personality, which led some godbrothers to refer to him as ‘the angry swami.’ Such nicknames would make Narasiṅgha Mahārāja laugh, and he would joke, “Well, at least it keeps them away!”

This brings us to the next quality, which is atyanta-udara (most magnanimous) which is the most important quality for a disciple. A guru may be learned, austere, detached etc. but none of these qualities actually benefit the fallen souls. Ironically, such a quality in the spiritual master is sometimes overlooked, although it is this quality which is all-important. Once, while discussing the strict nature of Śrīla Sarasvatī Ṭhākura, our Guru Mahārāja reminded me of how Śrīla Śrīdhara Mahārāja, in his Prabhupāda Pāda-Padma Stavakam, has defined him as janakādhika-vatsala-snigdha-padam (‘his affectionate position is more loving than the father’) and he added, “If Sarasvatī Ṭhākura has been so heavy, as some people make him out to be, how and why would anyone want to stay with him?”

Unfortunately, some individuals, either unfamiliar with his compassionate nature or motivated by other reasons, have mischaracterised our Guru Mahārāja as harsh, unreasonable, and intolerant. However, on countless occasions, we personally witnessed his gentle and caring demeanour in his interactions with his disciples, even with those who had fallen into māyā and temporarily left. We also observed his remarkable patience with close godbrothers who, despite his kind counsel, persistently disregarded his advice, causing him disappointment and frustration.

The phrase, pāṣaṇḍa-gajaika-siṅgha (a lion who subdues the elephantine atheists) has been used by Śrīla Vṛndāvana Dāsa Ṭhākura in his Caitanya-bhāgavata (Madhya-khaṇḍa 5.1) to describe Mahāprabhu. In the wild, an elephant is incredibly strong and can cause havoc when it is in rut. However, a powerful lion can pounce on the elephant from behind, drag it to the ground, and kill it. Similarly, although the words of atheistic individuals may seem strong and indomitable, the lion-like ācārya is expert in defeating such arguments.

However, the removal of the negative is insufficient. It must be replaced with a positive alternative. Thus, the next phrase, divya-jñāna-dhara (the distribution divine knowledge) has been used. In his Jaiva Dharma, Śrīla Bhaktivinoda Ṭhākura has explained that bhakti is the root of divya-jñāna. Ultimately, Śrī Guru bestows divya-jñāna in the form of dīkṣā (initiation) to a qualified jīva.

divyaṁ jñānaṁ yato dadyāt kuryāt pāpasya saṅkṣayam
tasmād dīkṣeti sā proktā deśikais tattva-kovidaiḥ

Divine knowledge, by which one gives up all sinful reactions, is called dīkṣā by those who are experts in the truth. (Bhakti Sandarbha 868)

Initiation presupposes that the guru has taken on the responsibility of protecting the disciple from ignorance by instilling sat-siddhānta (proper devotional conclusions) within his or her heart. This comes in the form of instructions, and also sometimes even in the form of chastisement. By reprimanding the disciple, Śrī Guru is protecting them from the defect of pride. Those who avoid such chastisement, or refuse to accept it due to the influence of false ego, are forced to remain within the clutches of māyā.

(8)
madhu-rasera rūpānuga-bhajana aśraya
gaura-vāṇī pracārite tomā sama nāya

You have taken shelter of the sweet rasa of rūpānuga-bhajana. Indeed, there is nobody that preaches the message of Śrī Gaura like you.

COMMENTARY

Śrīla Narasiṅgha Mahārāja came to Vṛndāvana in 1989 with the intention of opening an āśrama to preach śuddha-bhakti-siddhānta. After staying in various places in the dhāma such as Kiśora Vana and the Amiya Nimāi Temple, he eventually established the Rūpānuga Bhajana Āśrama. When Śrīpāda Bhakti Sundara Govinda Mahārāja, who was also planning to establish an āśrama in Vṛndāvana, heard that had given this name to his āśrama, he was surprised and told him, “I had also thought of such a name.”
Narasiṅgha Mahārāja immediately replied, “Mahārāja, no problem. I can change the name of my āśrama and call it something else.”
But Govinda Mahārāja said, “No, no – from this, I can see that you certainly have the blessings of Guru Mahārāja (Śrīla Śrīdhara Mahārāja).”

For various reasons, the Vṛndāvana āśrama had to close and our Guru Mahārāja changed his saṅkīrtana base to South India. Later however, at the behest of the devotees in America, he decided to start an āśrama in the US, and in 2001, he again chose the name Rūpānuga Bhajana Āśrama. At that time, one of his foolish disciples had the audacity to ask him, “But Guru Mahārāja, the concept of Rūpānuga-bhajana is so high! Who is doing such a thing here?” Śrīla Narasiṅgha Mahārāja stared at him sternly and replied, “I am doing it!”

From this exchange, it can be understood that our Guru Mahārāja did not use the phrase Rūpānuga-bhajana arbitrarily. Rūpānuga-bhajana is not like any other bhajana-sādhana, but the highest plane of worship that has been handed down from Śrī Rūpa Gosvāmī, through the bhaktivinoda-dhārā, to Sarasvatī Ṭhākura who passed that conception on to his sincere disciples, and in particular, to Śrīla Śrīdhara Mahārāja. This was apparent when he requested Śrīla Śrīdhara Mahārāja to sing Narottama Dāsa Ṭhākura’s song, Śrī Rūpa Mañjarī-pada in his last days. Those with spiritual vision could see that Sarasvatī Ṭhākura was handing the chair of the Rūpānuga Vaiṣṇavas over to Śrīla Śrīdhara Mahārāja, whom he considered to be śāstra-nipuṇa (expert in śāstrika conclusions). Indeed, after hearing his twelve prayers to Bhaktivinoda Ṭhākura, Sarasvatī Ṭhākura stated, “Now I am satisfied that after me, what I came to say, that will stay. That will remain.”

Our Guru Mahārāja’s proclivity was towards the worship of Gaura-Rādhā-Govinda (the Deities that were established by Sarasvatī Ṭhākura in all his centres). In his own words, our Guru Mahārāja said that Gaura-Rādhā-Govinda were the “highest theological conception ever revealed to humanity.”

Additionally, our Guru Mahārāja established Śrī Śrī Gaura-Gadādhara, who were also established by Sarasvatī Ṭhākura in many of his maṭhas. Those persons who were fortunate to receive sannyāsa directly from him and paid close attention to the mantras he conferred upon them, his explanations of those mantras, and the three specific books he instructed us to study at that time, can attest to his inclination towards the bhajana of Gaura-Gadādhara.

Rādhā-Govinda and Gaura-Gadādhara are non-different, and in this regard, Śrīla Bhakti Pramoda Purī Gosvāmī declared that in order to fully understand the nature of Rādhā-Kṛṣṇa, the worship of Gaura-Gadādhara was essential. While Rādhā-Kṛṣṇa represent pūrṇa-mādhurya (complete conjugal rasa), Gaura-Gadādhara represent mādhurya combined with audārya (magnanimity). Gaura-Gadādhara are sambhoga–vipralambha-mūrtis (the form of union in separation) – Mahāprabhu and Gadādhara Paṇḍita are non-different from Rādhā-Kṛṣṇa and are standing together, yet, They are in the mood of sādhakas and in a mood of intense separation from Kṛṣṇa. Such a philosophical conception has never been seen before. This has manifest from the innermost regions of the heart of Ṭhākura Bhaktivinoda, and to gain access to that is not so easy – it must be experienced with substantial feeling. In order to achieve such a feeling, one should study the works of Bhaktivinoda Ṭhākura such as Śri Rūpānuga Bhajana Darpaṇa (in his Gītā-mālā), Hari-nāma Cintāmaṇi and Bhajana Rahaysa. In regards to Bhaktivinoda Ṭhākura’s Rūpānuga Bhajana Darpaṇa, Śrīla Śrīdhara Mahārāja has said:

Bhaktivinoda Ṭhākura has given description, that short idea, the sketch of the type of confidential spiritual service in mādhurya-rasa under the leadership of Rūpa Gosvāmī. And here, Narottama Ṭhākura, he also understands that substantial characteristic of rūpānuga-bhajana, so much so that here, he is expressing his aspiration, “When will my Gurudeva, Lokanātha Gosvāmī take me by my hand and will connect me to Rūpa? ‘I am giving this young maidservant to you, Rūpa – you take her.’” His guru is Lokanātha and his aspiration is, ‘When will my Gurudeva connect me? When will he take me and give charge of me to Śrī Rūpa?’ Rūpa’s transaction is higher. Mañjarī means a higher plan and design and dealings of different services, which are unique in the camp of Rādhārāṇī. And it is most confidential – what is not generally done under the other sakhīs and others. An exclusive, concentrated attempt and aspiration to enter, to have admission into the camp of Śrī Rūpa – that is expressed here in earnestness. Exclusive earnestness to get admission into the camp of Śrī Rūpa.

Since this conception descends through our guru–varga from Rūpa Gosvāmī, our mood should be that we are trying to draw their grace down upon ourselves through our sincere humility and serving propensity. In other words, it is not a thing to ‘achieve’ – rather, it is an ideal to humbly ‘receive’ with a proper mood of reverence.

Some may say that Rūpānuga-bhajana is so high that we ourselves are unqualified to enter such a plane. Certainly that may be so, and to rush headlong into the gross misconception that we are directly engaged in Rūpānuga-bhajana is spiritual suicide. Therefore, it should be noted that the phrase ‘rūpānuga-bhajana’ not only refers to the highest process of worship as performed by our illustrious gurus, but also refers to our worship of those Rūpānugas. Consequently, the safest route is to assist Śrī Guru and the Rūpānugas in their bhajana of Rādhā-Govinda/Gaura-Gadādhara by serving their lotus feet. In order to do that however, we are expected to strive towards a high ideal. Everything we do – our reading of śāstra, hearing hari-kathā, chanting, pūjā, sevā – everything is exclusively for the particular aim of Rūpānuga-bhajana. But if we believe that such a high ideal is forever unachievable to us and that only nitya-siddhas (eternally perfected souls) can attain such a state, then in effect we are proclaiming that our guru’s mission was a failure and thus we will simply lapse into inactivity and idleness.

Our Guru Mahārāja desired to create a Rūpānuga Bhajana Āśrama in order to prepare us to become qualified sevakās. A Rūpānuga Bhajana Āśrama represents and preaches the highest Gauḍīya conception. It is a place of honest, sincere introspection and sādhana, where the qualities of humility, compassion and detachment are to be cultivated. The residents of such a Rūpānuga Bhajana Āśrama are meant to dive deep into the Holy Name and the eternal conceptual stream of the bhaktivinoda-dhārā. It is not a place to simply feast, sleep, create progeny, start mundane businesses, or strengthen nationalism, casteism or the seminal attachments of this temporary world.

Those without the prerequisite bhaktyādhikāra (pure devotional qualifications) to invoke the Supreme may labour under the gross misapprehension that by having an uninitiated brāhmaṇa congregation member ‘install’ facsimiles of Gaura-Gadādhara, that the ‘Deity’ has now manifested. They may place many devotional pictures on their walls, and they may have a large bookshelf decorated with śāstra, but if the aforementioned standards of devotion are not met, it will simply be a Rūpānuga Bhajana Āśrama in name only.

During his last few months in this mortal world, Śrīla Narasiṅgha Mahārāja clearly stated to some of his associates that he wished to change his base of operations to a more fertile preaching field, desiring to spend nine months of the year preaching in Śrī Vṛnḍāvana-dhāma – in particular with his dear godbrother, Śrīpāda Bhakti Kiśora Araṇya Mahārāja. Previously, in July 2016, he directly told him:

How could we pursue some sharing style of preaching with you at your place, on the mārga, preaching and giving out Śrīla Śrīdhara Mahārāja’s books? One idea I had was in the informal category – not in the formal temple room ‘Oṁ Namo Bhāgavate Vāsudevāya style before every class – something on a more informal basis down at your place. It could be in front of the garden, with people who wanted to hear from Śrīdhara Mahārāja’s books, who have already read them and preferably might even have some questions.

Furthermore, in October 2019, our Guru Mahārāja told Śrīpāda Araṇya Mahārāja that he wanted him to build a kuṭīra in his āśrama so they could preach together, both in Vṛndāvana and also in Rishkesh. His desire to preach with Araṇya Mahārāja also became apparent in his last days, when Guru Mahārāja returned from the USA to India. Upon seeing Araṇya Mahārāja he stated, “I am only still here to see you!”

During that time, when some disciples were discussing book distribution with Śrīla Guru Mahārāja, Araṇya Mahārāja offered suggestions on how they could enhance their service. However, they continuously rejected his advice. Suddenly, Śrīla Guru Mahārāja turned to Araṇya Mahārāja and said, “You have the fire – they do not!” It certainly behoves those followers of Guru Mahārāja that possess some intelligence to think deeply on this statement without envy and institutional bias.

The recent necessity to re-establish the Rūpānuga Bhajana Āśrama in Vṛndāvana can be seen as the humble attempt of Guru Mahārāja’s disciples to vicariously fulfil his desire to preach with Śrīpāda Araṇya Mahārāja and assist their beloved spiritual master in his own Rūpānuga-bhajana. Guru Mahārāja warned about the dangers of living in Vṛndāvana-dhāma and stated that he only knew of two persons that had done so without becoming affected by the various misconceptions that are abundant there. One of them was himself and the other was Śrīpāda Araṇya Mahārāja. The intention of the residents of the Rūpānuga Bhajana Āśrama is not merely to ‘live’ in the dhāma, but to serve the conception of Bhakti Gaurava Vāṇī. This is only possible by the blessings of Śrīla Guru Mahārāja and through the able protection and shelter of his dear associate, Śrīpāda Araṇya Mahārāja.

(9)
vṛndāvane sevā-kuñje prabhupāder pāśa
śrī rādhā-govinda-divya-līlāra-vilāsa

In Sevā-kuñja in Vṛndāvana, you remain close to Śrīla Prabhupāda, where you both sport in the eternal divine pastimes of Śrī Śrī Rādhā-Govinda.

COMMENTARY

Śrīla Guru Mahārāja’s pastimes here in this world came to a close on January 2nd, 2020 at 1:31pm, corresponding with the afternoon pastimes of Śrī Śrī Rādhā-Govindadeva. This līlā is described by Śrīla Bhaktivinoda Ṭhākura in his Bhajana Rahasya:

rādhā-kuṇḍe sumilana vikārādi vibhūṣaṇa
vāmyotkaṇṭhā mugdha bhāva līlā
sambhoga narmādi rīti dolā khelā vaṁśī-hṛti
madhu-pāna sūrya-pūjā khelā
jala-khelā vanyāśana chala supti vanyāṭana
bahu līlānande dui jane
parijana suveṣṭita rādhā kṛṣṇa susevita
madhyāhna-kālete smari mane

At Rādhā-kuṇḍa, the Divine Couple are decorated by bodily ecstasies. During such pastimes, They look at each other from the corners of Their eyes, and are in a most enchanting mood. Together they engage in joking, swinging, hiding Kṛṣṇa’s flute, drinking honey, worshipping the sun, sporting in the water, playing hide and seek in the forest, resting and roaming in the woods – both of Them feel great bliss in performing these many pastimes. Surrounded by Their associates, Rādhā and Kṛṣṇa are served by them. I remember that noon period. (Bhajana Rahasya 4.23)

Simultaneously, in gaura-līlā, Mahāprabhu engages in saṅkīrtana with His close associates and wanders the forests of Navadvīpa-dhāma, as described by Śrīla Viśvanātha Cakravartī Ṭhākura in verse 6 of his Śrīman Mahāprabhor Aṣṭa-kālīya-līlā Smaraṇa Maṅgala Stotram:

madhyāhne saha taiḥ sva-pārṣada-gaṇaiḥ saṅkīrtanādīdrśam
sādvaitendu-gadādharaḥ kila saha śrīlāvadhūta-prabhuḥ
ārāme mṛdu-mārutaiḥ śiśiritair-bhṛṅga-dvijair-nādite
svaṁ vṛndā-vipinaṁ smaran bhramati yas taṁ gauram adhyemy-aham

I meditate upon that Gaura, who at midday, engages in activities such as saṅkīrtana along with His own associates such as the moon-like Advaita, Gadādhara and the avadhūta, Śrīla Nityānanda Prabhu. He then wanders through the gardens where the gentle breezes and sounds of the bumblebees and birds remind Him of His own Vṛndāvana.

The Rādhā-Dāmodara Temple in Sevā-kuñja, the sacred abode of divine service, is the eternal place of bhajana for Śrīla Prabhupāda where Guru Mahārāja, in his manifest līlā, offered service to Śrīla Prabhupāda and Śrī Rūpa Gosvāmī. Those disciples and followers possessing guru-śraddhā cannot but believe that as a devoted disciple of Śrīla Prabhupāda, Guru Mahārāja must also eternally reside there, serving his guru-varga. Thus, in the spiritual land of Vṛndāvana, he is engaged in assisting his Guardians in serving the Divine Couple in Their midday pastimes at Rādhā-kuṇḍa, the topmost līlā-sthālī of Śrī Rādhikā and Her intimate associates. In Goloka-Navadvīpa, he serves those under the guidance of Śrīla Svarūpa Dāmodara Prabhu in Mahāprabhu’s midday saṅkīrtana-līlā.

(10)
kṛpā kara aparādha kariya marjana
tava pāda-padme tomār dāser nivedana

Be merciful unto me and kindly forgive my offences. This is the prayer of your servant at your lotus feet.

COMMENTARY

It is common for genuine Vaiṣṇavas to say that they are fallen and lack any devotional qualifications, for humility is the crest-jewel of a devotee of the Lord. However, I have no humility. I cheat myself by thinking that I am actually a devotee, despite having so many anarthas. I am proud, heartless, arrogant and degraded. Those who truly know me, will attest to this. I am so shameful that I even write these words just to deceive the reader into thinking I am, in actuality, a humble and advanced devotee. See my thoroughly duplicitous nature!

Nevertheless, I cannot but write something in praise of my beloved spiritual master on his disappearance day, with the hope that such glorification may eventually purify my wicked heart in this lifetime or another.

I write this commentary in the same mood as I wrote Guru Mahārāja’s ārati-kīrtana in 2019 – immersed in the remembrance of his kindness to me, with memories of our time together when I would sit and listen to him and we would discuss and write about siddhānta, history etc. Such recollections remain vivid to me and are both profoundly sweet and heart-wrenchingly painful. I can only pray with any sincerity I may possibly possess, that after having been cleansed of all offences and anarthas, I may once more sit with Śrīla Guru Mahārāja.

Narasiṅgha-sevaka-pāda-sevaka –

Swami Bhaktivijñāna Giri

• Rasa Saṅketa (The Indications of Rasa) by Śrīla Bhaktivinoda Ṭhākura
• Śrī Māyāpura Prasaṅgaḥ (Topics Concerning Śrī Māyāpura) by Śrīla Śrīdhara Mahārāja
• Śrīla Prabhupāda Dvādaśakam by Śrīla Śrīdhara Mahārāja
• O Keśava! Your World is Very Wonderful! – With Illumination by Śrīla Śrīdhara Mahārāja
• Śrī Gaura-hari Kusuma Stavāṣṭākam by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Śrī Kusumañjalī (An Offering of Flowers) by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Śrī Nāma Māhātmya (The Glories of the Holy Name) by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Śrī Nityānanda Dvādaśakam by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Śrīmad Bhaktivinoda Viraha Daśakam by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Śrī Śrī Gaurasundara Āvirbhava Vāsare by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• ‘The Best of Thieves’ – An Illumination by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī
• Mā Muñca Pañca-daśakam (Fifteen Verses Praying Not to be Abandoned) by Śrīla Śrīdhara Deva Gosvāmī Mahārāja
• Śrīla Sarasvatī Gosvāmyāṣṭakam by Śrīla Śrīdhara Deva Gosvāmī Mahārāja
• Vṛndāvane Bhajana (Worship in Vṛndāvana) by Śrīla A.C. Bhaktivedānta Swami Prabhupāda
• Vaiśiṣṭyāṣṭaka (Eight Stanzas of Significance) by Śrīla A.C. Bhaktivedānta Swami Prabhupāda
• Svasti No Gaura-vidhur Dadhātu (May the Moon-like Gaura Bestow Auspiciousness) by Śrīla B.P. Purī Mahārāja
• A Prayer Composed on the Occasion of the Disappearance of Śrīla Gadādhara Paṇḍita by Śrīla Bhakti Pramoda Purī Gosvāmī
• Śrī Śrī Gaura Gopāla Praśasti
 (In Praise of Śrī Śrī Gaura Gopāla) by Śrīla Bhakti Pramoda Purī Gosvāmī
• Viraha-Gītikā (A Song of Separation) by Śrīla Bhakti Pramoda Purī Mahārāja
• Jaya Rādhā-Mādhava by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja
• Purport to Śrīla Prabhupāda-līlā Smaraṇa-Maṅgala Stotram by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja
• Purī Mahārāja’s Praṇāma Mantra by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja
• Śrī Guru-viraha Ṣaṭakam – Six Verses in Separation from Śrī Guru by Swami B.V. Giri
• Śrī Guru Praṇāma Anuvākya – An Explanation of Śrīla Guru Mahārāja’s Praṇāma Mantra by Swami B.V. Giri
• Śrī Ārati-Kīrtana Vivaraṇa – A Commentary on Śrīla Narasiṅgha Mahārāja’s Ārati Kīrtana

• Gītā-mālā (A Garland of Songs) by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Kalyāṇa Kalpataru (‘The auspicious Desire Tree’) by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Śaraṇāgati (Surrendered to the Lord’s Shelter) by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Gītāvalī (A Collection of Songs) by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Bāula Saṅgīta by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Sevā Lālasā (Hankering for Service) by Śrīla Bhaktivinoda Ṭhākura (Songbook)
• Śrī Godruma-candra Bhajanopadeśa by Śrīla Bhaktivinoda Ṭhākura
• Śrī Kṛṣṇacandra by Śrīla Bhaktivinoda Ṭhākura
• Śrī Gīta Govinda Introduction by Śrīla Bhaktivinoda Ṭhākura
• Poems by Śrīla Bhaktivinoda Ṭhākura