ByHis Divine Grace

Swami B.R. Sridhar

Sri Chaitanya Saraswat Mathwww.scsmath.com

The Ocean of Nectar is compiled from informal talks byHis Divine Grace Srila Bhakti Raksak Sridhar DevGoswami Maharaj given at Sri Chaitanya Saraswat Math,Nabadwip Dham, India.

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A full listing of worldwide centers can be found in the back of this publication.

The Author 9

Introduction 13

The Blind Men & The Elephant 21

Chapter 1 Higher Satisfaction 25

Chapter 2 Primordial Sound 33

Chapter 3 Divine Service 39

Chapter 4 Sri Siksastakam 43

Chapter 5 Ocean of Nectar 53

Worldwide Centers 61

Contents

His Divine Grace çr^la Bhakti Sundar Govinda Dev-Goswåm^ Mahåråj

President-Sevåite-Ächåryya of çr^ Chaitanya Såraswat Maéh, Nabadw^p

with branches world-wide

The topmost position,and the actual need forour supreme transcen-dental benefit, is onlybhakti-yoga. Withoutbhakti-yoga, other kindsof spiritual practice suchas good works or thequest for liberation can-not give us the properresult. So if we try topractice the nine kindsof devotional serviceunder the guidance of aproper guru then wewill easily receive thegreatest result."

–Srila Govinda Maharaj

His Divine Grace çr^la Bhakti Rak£ak çr^dhar Dev-Goswåm^ Mahåråj

the Founder-Ächåryya,çr^ Chaitanya Såraswat Maéh

The author appeared in this world at çr^Håpåniyå Dhåm, West Bengal, India in 1895, inthe motherland of çr^ Chaitanya Mahåprabhu.From his early childhood he was constantlyimmersed in the devotional conclusions and theessence of the revealed Vedic Scriptures. Hisinborn hankering for the highest degree of dedica-tion naturally drew him to his spiritual master,çr^la Bhaktisiddhånta Saraswat^ Prabhupåd.

After the depature of his Gurudev in 1941, çr^laçr^dhar Mahåråj established the çr^ ChaitanyaSåraswat Maéh in çr^ Nabadw^p Dhåm to upholdand distribute the teachings of pure divine love asgiven by Lord çr^ Chaitanya Mahåprabhu.Enriched with over sixty years of pure service tothe lotus feet of his own spiritual master, his teach-ings are a shining light for the followers of çr^Chaitanya Mahåprabhu. In his many Sanskritpoetic compositions, brimming with the highestdevotional realizations, exalted devotees can clear-ly perceive his position as the protector and dis-tributor of the wealth of çr^la R¨pa Goswåm^.

9

The Author

Before his departure from this world in 1988, çr^laçr^dhar Mahåråj established his most intimate dis-ciple, çr^la Bhakti Sundar Govinda Dev-Goswåm^as his true sucessor and in so doing revealed him asthe guardian of this divine wealth.

Previously çr^la çr^dhar Mahåråj’s eternal god-brother and friend, A.C. Bhaktivedanta Swåm^Prabhupåd had inundated the western world withthe first wave of Krishna consciousness, the chant-ing of the Hare Krishna mahåmantra and devo-tional service to çr^ Krishna. çr^la çr^dharMahåråj caused that tide of golden nectar to riseto its highest level, giving the full-fledged concep-tion of the followers of çr^ R¨pa;

mahåprabhu ßr^ chaitanyarådhå-kù£òa nahe anyar¨pånuga janera j^vana

“çr^ Chaitanya Mahåprabhu is none other thanRådhå and Krishna combined. This is the life andsoul of the R¨pånuga sampradåya.”

Sr^la Govinda Maharaj's service mood hasenriched the teachings and mission of çr^laçr^dhar Mahåråj; çr^la Govinda Mahåråj is nowhumbly and beautifully holding the position ofthe protector of the çr^ R¨pånuga Sampradåya.He travels the globe distributing the seeds ofdivine love to the sincere seekers.

Ocean of Nectar

10

The Author

11

We offer our loving respects unto Sri Srila BhaktiRaksaka Sridhara Deva Goswami, whose counte-nance is very beautiful and kind, and who is ableto present the highest ontological truths in the mostpleasing poetic style.

His transcendental figure is decorated with finegarments radiant like the newly risen sun. He is thespiritual storehouse of concentrated ecstacy, a true saint chosen by the honest devotees.

His renunciation and knowledge are comparable toa vast ocean. He is the fathomless reservoir and protector of the illustrious conclusionsof pure devotion.

Resplendent in pastimes of loving dedication,radiant with the highest mellows of conjugal love,he is the foremost amongst those endowed withdivine intelligence, and the greatest general leadingthe renounced order. Freely granting our true ful-fillment of life, he is our only shelter.

Dedication

This publication is dedicated to our beloved spiritualmaster Srila Bhakti Sundar Govinda Dev-GoswamiMaharaj on this 4th day of June, 2004, the anniversary ofSripad Rsabhadeva prabhu’s disappearance. SripadRsabhadeva Prabhu’s desire and request to us in his finaldays was to reprint the Ocean of Nectar and distrubute itworldwide for the benefit of all sincere seekers.

Acknowledgments

We would like to gratefully acknowledge the support,work and encouragement of the following devotees:

Krishna Madhuri DasiMandakini DasiNityahari Prabhu

Sadhu Priya PrabhuMathuranath Prabhu

Shobhana Krishna PrabhuJagadananda PrabhuMadhu Mati Dasi

Gaura Haridas PrabhuSarvabhavana Prabhu

Ananta Krishna Prabhu

We love to read a book we have never read before.We are anxious to gather whatever information iscontained in it and with such acquirement ourcuriosity stops. This mode of study prevailsamongst a large number of readers, who are greatmen in their own estimation, as well as in the esti-mation of those who are of their own stamp. Infact, most readers are mere repositories of factsand statements made by other people. But this isnot study. The student is to read the facts with aview to create, and not with the object of fruitlessretention. Students, like satellites, should reflectwhatever light they receive from authors, and notimprison the facts and thoughts just as the magis-trates imprison the convicts in the jail!

Thought is progressive. The author’s thoughtmust have progress in the reader, in the shape ofcorrection or development. He is the best criticwho can show the further development of an oldthought; but a mere denouncer is the enemy ofprogress and consequently of nature. “Begin

13

Introduction

anew,” says the critic, “because the old masonrydoes not answer at present. Let the old author beburied because his time is gone.” These are shal-low expressions. Progress is certainly the law ofnature and there must be corrections and develop-ments with the passage of time, as progress meansgoing further or rising higher.

If we follow our foolish critic, we are to goback to our former terminus and make a newrace, and when we have run half the race anoth-er critic of his stamp will cry out: “Begin anew,because the wrong road has been taken!” In thisway our stupid critics will never allow us to goover the whole road and see what is in the otherterminus. Thus the shallow critic and the fruit-less reader are the two great enemies of progress.We must shun them.

The true critic, on the other hand, advises us topreserve what we have already obtained, and adjustour race from that point where we have arrived inthe heat of our progress. He will never advise us togo back to the point whence we started, as he fullyknows that in that case there will be a fruitless lossof our valuable time and labor. He will direct theadjustment of the angle of the race at the pointwhere we are. This is also the characteristic of theuseful student. He will read an old author and willfind out his exact position in the progress of

Ocean of Nectar

14

thought. He will never propose to burn a book onthe ground that it contains thoughts that are use-less. No thought is useless. Thoughts are means bywhich we attain our objects. The reader whodenounces a bad thought does not know that evena bad road is capable of improvement and conver-sion into a good one. One thought is a road lead-ing to another. Thus the reader will find that thethought which is the object today will be themeans of a further object tomorrow. Thoughtswill necessarily continue to be an endless series ofmeans and objects in the progress of humanity.

The great reformers will always assert that theyhave come not to destroy the old law, but to ful-fill it. Vålm^ki, Vyåsa, Plato, Jesus, Mohammed,Confucius and Chaitanya Mahåprabhu assert thisfact, either expressly or by their conduct.

Subjects of philosophy and theology are likethe peaks of towering and inaccessible mountainsinviting attention and investigation. Thinkers andmen of deep speculation take their observationsthrough the instruments of reason and conscious-ness, but they take different points when theycarry on their work.

These points are positions chalked out by thecircumstances of their social and philosophicallife, different as they are in the different parts ofthe world.

Introduction

15

Plato looked at the peak of the spiritual ques-tion from the West and Vyåsa made the observa-tion from the East. Confucius did it from furtherEast and Schlegel, Spinoza, Kant and Goethefrom further West. Their observations were madeat different times by different means, but the con-clusion is all the same, in as much as the object ofobservation was one and the same. They all hunt-ed after the Great Spirit, the unconditioned Soulof the Universe. They could not but get an insightinto it. Their words and expressions were differ-ent, but their import is the same. They tried tofind the absolute religion and their labors werecrowned with success, for God gives all that Hehas to His children, if they want to have it. Itrequires a candid, generous, pious and holy heartto feel the beauties of their conclusions.

The true critic is a generous judge, devoid ofprejudices and party spirit. Party spirit, that greatenemy of truth, will always baffle the attempt ofthe inquirer and will make him believe thatAbsolute Truth is nowhere except in his old reli-gious book. What better example could beadduced than the fact that the philosopher ofBenares will find no truth in the universal broth-erhood of men and the common fatherhood ofGod? The philosopher, thinking in his own wayof thought, can never, see the beauty of the

Ocean of Nectar

16

Christian faith. The way in which Christ thoughtof his own Father was love absolute, and so longas the philosopher will not adopt that way ofthinking, he will ever remain deprived of theabsolute faith preached by the Western Saviour.In a similar manner, the Christian needs adoptthe way of thought which the Vedåntist pursuedbefore he can love the conclusions of the philoso-pher. The critic should, therefore, have a compre-hensive, good, generous, candid, impartial andsympathetic soul.

The Bhågavata, the revealed scripture of theVaishnavas, does not allow its followers to askanything from God except eternal love towardsHim. The kingdom of the world, the beauties ofthe local heavens, and sovereignty over the mate-rial world are never the subject of Vaishnavaprayer. The Vaishnava meekly and humbly prays,“Father, Master, God, Friend and Husband of mysoul, hallowed be Thy name! I do not approachYou for anything which You have already givenme. I have sinned against You and I now repentand solicit Your pardon. Let Thy holiness touchmy soul and make me free from grossness. Let myspirit be devoted meekly to Your Holy service inabsolute love towards Thee.

“I have called You my God, and let my soul bewrapped up in admiration at Your greatness. I

Introduction

17

have addressed You as my Master, and let my soulbe strongly devoted to Your service. I have calledYou my friend, and let my soul be in reverentiallove towards You, and not in dread or fear. I havecalled You my husband, and let my spiritualnature be in eternal union with You, forever lov-ing and never dreading or feeling disgust. Father!Let me have strength enough to go up to You asthe Consort of my soul, so that we may be one ineternal Love! Peace to the world!”

The spirit of this text goes far to honor all greatreformers and teachers who lived and will live inother countries. The Vaishnava is ready to honorall great men without distinction of caste, becausethey are filled with the energy of God. See howuniversal is the Vaishnava religion! It is notintended for a certain class of Hindus alone, butit is a gift to man at large, in whatever country heis born and in whatever society he is bred.

In short, Vaishnavism is the Absolute Lovebinding together all men in the Infinite,Unconditioned and Absolute God. May peacereign forever in the whole universe, in the con-tinual development of its purity, by the exertionof the future heroes who will be blessed, accord-ing to the promise of the Bhågavata, with pow-ers from the Almighty Father, the Creator,

Ocean of Nectar

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Preserver and Annihilator of all things in Heavenand Earth.

—From a lecture delivered by Srila Bhaktivinod Thakur in 1869 at Dinajpur, West Bengal

Introduction

19

Srila Bhaktivinod Thakur

It was six men of IndostanTo learning much inclined

Who went to see the elephant(Though all of them were blind)

That each by observationMight satisfy his mind.

The First approached the ElephantAnd happening to fall

Against his broad and sturdy sideAt once began to bawl:

“God bless me! but the Elephant is very like a wall!”

The Second, feeling of the tusk,Cried, “Ho, what have we here

So very round and smooth and sharp?To me ‘tis mighty clear

This wonder of an ElephantIs very like a spear!”

21

The Blind Men

& the Elephant

The Third approached the animal, And happening to take

The squirming trunk within his handsThus boldly up and spake:

“I see,” quoth he, “The Elephantis very like a snake!”

The Fourth reached out an eager handAnd felt about the knee

“What most this wondrous beast is likeIs mighty plain!” quoth he:

“‘Tis clear enough the Elephant is very like a tree!”

The Fifth, who chanced to touch the ear, Said: “E’en the blindest man

Can tell what this resembles most:Deny the fact who can,

This marvel of an elephantIs very like a fan!”

The Sixth no sooner had begunAbout the beast to grope

Than seizing of the swinging tailThat fell within his scope,

“I see,” quoth he, “the Elephant Is very like a rope!”

Ocean of Nectar

22

And so these men of IndostanDisputed loud and long, Each in his own opinion

Exceeding stiff and strong,Though each was partly in the right

And all were in the wrong!

So oft in theologic warsThe disputants, I ween,

Rail on in utter ignoranceOf what the others mean,

And prate about an ElephantNot one of them has seen!

John G. Saxe

The Blind Men & the Elephant

23

By using the atom bomb America conqueredJapan and intimidated the world. Superficiallythey enjoyed the pleasure of defeating the world,but that is only apparent. Internally the apprehen-sion is there: “Reaction may come.” Such a disas-trous action is self-condemned; a heinous crime.But it is just the collective result of our karma.None to blame.

To parody the old saying, “A bad workmanquarrels with his stools.” As we eat, following oursystem, stools come. It is not the stools’ crime;they are a necessary product of the food. Karma islike stools: as we do, we earn the environment andthe reaction; as we act, reactions similarly come,sometimes individually and sometimes collective-ly. They are like stools—all the results, the envi-ronment. We have earned such an environment.

So none to be blamed, but everywhere thegrace of the Lord is to be traced. The Lord isalways there, even in the worst period of ourlives. He is waiting, waiting to help us. We must

25

Higher

Satisfaction

only look up for His grace. With sincerity, withall sincerity. He is everywhere, waiting; “My boy,look at Me. Don’t make much of the externalenvironment. I am here, very near to you. Youhave cast your focus aside, you have cast yourconsciousness outside. Make it internal and youwill find I am here. Make it above. You are look-ing down to secure servants and comforts, but ifyou look up, for existence higher than you, youwill find Me in that plane. Look up! Don’t lookdown, searching for servants.”

You want to become a master and thus aresearching for servants, hunting after things foryour service. Take the opposite course, become aservant and search for your master, your Lord.Then you will be uplifted, taken up to a higherdomain. If you want to live in a higher domainyou will have to serve. If you want to be a master,then you will have to come down into the lowerzone, where you can be a master.

This is neither exaggeration nor imagination,it is something scientific. You can enjoy onlythose that are of a lower position. So, by attempt-ing to enjoy, mean association becomesinevitable. Only by preparing for higher servicewill you be able to come in contact with yoursoul’s higher position.

Sacrifice—by sacrifice you go up; by enjoying

Ocean of Nectar

26

spirit you will have to go down. We are to under-stand what is exploitation, enjoyment, and what ishigher service. Divine service is pure, and in thatservice there is also a pure type of joy, ecstasy. Bygiving we become gainers and by extorting webecome losers. This scientific truth should beunderstood.

By robbing things someone can find superfi-cial satisfaction, but underground there is somesuspicion that the result won’t be very good, “thereaction will come to attack me.” To exploit bystealing provides some sort of enjoyment, but thebig donors, patrons, give some charity and there-by also enjoy happiness. There is a difference inquality between these two sorts of happiness. Weare to distinguish between them.

In different planes there are different concep-tions of happiness, and a comparison is to bedrawn between the qualitative differences in thepleasure derived. We are to conceive differentplanes of life. The life of higher service is divinelife. The Absolute God is there. Everything is forHim. All these things are for His pleasure.

But, in which way can we attain divine life?What is mundane? What is divine? We are to dif-ferentiate between them. We have to examinethem in order to accept the divine life.

What is God? God is not an order supplier. If

Higher Satisfaction

27

I am sick, “Oh God, cure my sickness!” If I ampoor, “Oh God, give me money!” This kind ofmercenary connection is not very happy, but stillit has some meaning, because they think thatthere is some supernatural power, and that He cando wonders.

However, it is better if we want God and donot expect anything mundane from Him. Towant God, who is the source of all this opulence.To want Him, and not anything else which youconsider valuable. To depend on Him: “Oh Lord,give me what is good. I am an imperfect being. Ido not know what is good and bad. Please, pro-vide whatever You consider to be good for me.”This is an improvement.

But when we accept the creed of unalloyedservice to the highest, that is the best: “I wantYou, my Lord, nothing else.” And what will bemy connection with Him? Service. “I want onlyYour service.”

At the beginning we might think we are beinglosers, but ultimately we will gain. Apparently weare giving ourselves, we are sacrificing our selfishinterests, but in the subtle sense we gain thereby.This ontological truth should be appreciated. It isneither a dogma, nor blind faith. It is based onhigher unprejudiced reason.

Our life is unfulfilled and we want fulfillment,

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28

there is no doubt. But, what type of fulfillmentshould we hanker for, should we search after? Weknow we are in want, and at the same time wefeel that we yearn to remove our want and obtainsatisfaction. Everyone is like this. But how can wemake progress from unfulfilled life towards ful-fillment? That will take searching for God,searching after God.

The present civilization is searching after sub-tle power. They want to be masters of subtlepotencies or powers to control the environment,to lord it over everything. These fellows are veryeager to reign in hell. Satan said, “It is better toreign in hell than to serve in heaven.” These fol-lowers of Satan want to reign in hell, but we assertjust the opposite: “It is better to serve in heaventhan to reign in hell.” That is our aspiration; toserve in heaven, higher heaven. If we are to have ahigher connection, we must approach Him as asmall person. That cannot but be.

There, in the world of service, there is alsogradual development from gross to subtle, fromlower to higher degrees of independence andecstasy. Love is such. Love gives independence tothe servitors, when it is mixed with anuråga, freespiritual love.

In the lower stages, service is always con-trolled by the regulation of the scriptures, “Do

Higher Satisfaction

29

this, don’t do that.” But as we progress towardsour position in the higher plane, it becomes free.Your heart will ask you, “Do this.” No scripturewill come to regulate you, but your heart will tellyou what to do, what service you are to do.

When there is full faith that you are a bonafideservant, then the type of service will be left to yourconsideration. “Do whatever you feel to be best.”There will be no restriction upon you. It is theland of spontaneous service; you will do accordingto your inner sagacity, and that will be accepted.The hearty thing, the sincere flow of service. Nothrust from outside, no regulation. “You must dothis, you must not do that.” That sort of law willbe withdrawn from you, when you reach theplane of spontaneous service.

After passing for some time through theprocess of regulated devotional service you willfeel: “This higher plane is my own land. This ismy home.” In that plane you will find the free-dom, sweetness and comfort of your own home.All doubts will be cleared, eliminated. The previ-ous tendencies will also disappear. Any lowerpropensity will vanish, and in the sealed portionof your heart, that can connect with the higherdivinity, the seal will be broken. The inner wealthis there, within, but it is sealed. The seal will bebroken and you will have full satisfaction in an

Ocean of Nectar

30

all-loving engagement, in your eternal function,your sweet eternal function.

So, from uncertainty to surety; from dissatisfac-tion to satisfaction; from want to fulfillment.From the temporary conception we will come intothe eternal flow. By eliminating the provincial andlocal flow we will come into the eternal flow oflife. As we make advancement, our conception ofGodhead will change. It will gradually come to theKrishna conception, because in the plane of loveGod comes as Krishna, descends as Krishna.

Higher Satisfaction

31

The renowned German scholar Max Mullercommented that a single drop of the Ocean ofNectar contained within the sacred Upanishads ofIndia could easily satiate the innermost hanker-ings of the whole universe.

The Kalisantaraòa Upanishad recommendsthe Hare Krsna mahå-mantra as the most effectiveprocess of God realization, specially meant for thepresent age. This mantra can be chanted silently,mentally or aloud.

HHaarree KKrriisshhnnaa HHaarree KKrriisshhnnaa KKrriisshhnnaa KKrriisshhnnaa HHaarree HHaarreeHHaarree RRaammaa HHaarree RRaammaa RRaammaa RRaammaa HHaarree HHaarree

32

This is the original Sanskrit text of the Hare Krishnamahå-mantra, as found in the ancient Upanishads.

çr^ R¨pa has written, “Oh Holy Name! The tipsof the toes of Your lotus feet are eternally wor-shiped by the glowing effulgence radiating fromthe gemmed chapters of the Upanishads, thecrest jewels of the Vedas. You are eternallyadored and chanted by great liberated souls likeNårada and çukadeva Goswåm^. Oh HolyName, clearing myself of all offenses, I take com-plete shelter of You.”

çr^ R¨pa says that so many liberated soulsworship the Holy Name of Krishna, offeringtheir respects from all sides. He explains that thegreatness of the Holy Name may not be found inthe ordinary scriptures, but if you study all ofthem as a whole, you will find the very spirit ofthe Holy Name. Ordinary people may not findthis in their study, but there are those who cancollect the real substance, the real purpose fromthose vast writings, and detect the greatness ofthe Holy Name as the whole purpose of all themain Vedic scriptures.

33

PrimordialSound

The Vedas are giving hints about the HolyName of Krishna. The Vedas naturally tell us thatwe can approach the supreme reality only throughsound. Otherwise they would be suicidal. If theydo not say that by sound only we will attain thetruth, then what is the necessity of the Vedas,which are only embodied sounds? So, if we cantrace their real characteristic, we shall find that theprincipal Vedas say that by the cultivation ofsound we can attain the Lord. Absolute soundalone can deliver reality.

So R¨pa Goswåm^ says that a superficial studyof the Vedas will only frustrate us. But if wesearch with a positive mind, by the grace of thesaints, the spiritual masters and the great souls, wewill find that the principal sound forms of therevealed truth are leading us towards the concep-tion that the whole object of all the Vedic soundsis that central sound: the Holy Name of Krishna.

There are so many sections of the Vedas thathave come to distribute the tidings of theabsolute realm, but there must be a centre. So,the principal sounds are all emitting light, like atorch, to show us that they have a central soundwhich represents the supreme whole, and thatsound is ‘Krishna’. So many liberated souls are allaround, offering their respects to the Name ofKrishna, that central sound from which all Vedic

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34

mantras have come to give us some idea of thesound aspect of the absolute centre. This is çr^R¨pa’s argument.

The branches of the Vedas are all sounds, andso many sounds must come from a central posi-tion. They cannot but direct one who has a prop-er eye towards that fountainhead of sound, saying,“Go! Run towards that direction! In our sourceyou will find everything. We are all partially rep-resenting so many things, but we have a centre,we have a fountainhead, Go in that direction andyou will find the sound that can sufficiently satis-fy you, and you may also be introduced to otheraspects of that sound.”

The Holy Name of Krishna is most important;it is no less than Krishna Himself. It fully repre-sents the whole. çr^ R¨pa says, “O Holy Name, Itake refuge under Your lotus feet. You are thegrand, central sound who has given cohesion to allthe sounds in the revealed scriptures.” And çr^Sanåtan, who is the spiritual master of çr^ R¨pa,says: “Let ecstasy in the service of the Divine Namebe victorious. If somehow we can come in contactwith that sound then all our other activities will beparalyzed; we will have no necessity of performingany other activity. Our many variegated duties willhave no importance to us at all if we can achievethe service of the Divine Name of Krishna.”

Primordial Sound

35

The Holy Name will take us to the perceptionof Krishna’s own abode, where we will have tocompletely retire from any work, even if it may bedone for Krishna. We will have to give up inter-nal meditation and calculation, and even worshipin awe and reverence. The Holy Name will stopall these tendencies and we will find so muchsweetness in chanting the Name that we won’t beable to give attention to anything else.

When we really come in contact with thesound aspect of the absolute, then all our enthusi-astic endeavors and functions will be paralyzed.We will be unable to attempt them: we will taketo the Name only. Then, when the Name allowsus to perform other services again, we will be ableto do them. The Name has such power, such ahigh degree of potency, that it will stop all otherbranches of service and charm you.

When the Holy Name of Krishna descendsand captures the tongue and the lips, it controlsthem so strongly that it engages them in chantingthe Holy Name as if the lips and tongue havegone mad. In this way, the power of the Namedescends in them and one feels that only onetongue and one mouth are not enough; thousandsof mouths are necessary to taste the Name.

Then the Holy Name of Krishna enters the earwith such a great force and current that the ears

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36

are captured, and one thinks that only two earsare insufficient; he wants millions of ears to attendto the sweet current entering the ears. Two earsare nothing to him; he wants millions of ears. Thenectar of the Holy Name is coming like a floodthrough his ears, pushing its way within the heart.

It is so sweet that it goes to capture the heart,the centre of all senses—everything is paralyzed.Wherever the sweet aggressor touches, the wholething is captured with such intensity that every-thing else is ignored.

çr^ R¨pa writes, “These two syllables, “Krish”-“na”, contain so much sweetness, and such a highquality of sweetness, that I don’t know, I can’tsay, I fail to express how much nectar there is inthe Holy Name of Krishna.”

Primordial Sound

37

The Name of çr^ Krishna is so powerful it doesnot care for the capacity of the soil. It may besown anywhere, and it will sprout. Such a power-ful seed! Very easily it can drive away, brush away,the sinful tendency.

If anyone comes in connection with theName, he will get the benefit. The nature ofKrishna’s Name is such; autocratic and boundlessmercy. The transaction may go on in any place,any time. Where all have failed, Krishna’s Namehas His glorious wave. No adverse circumstancecan produce any obstacle to this.

The only condition is that to have the realthing we must have a proper connection. It mustbe the Name of Krishna and not an imitation. So,it is said that the physical sound may appear, animitation, but it is not effective, because that isnot Krishna.

Our attainment of the goal is not assured sim-ply by increasing the number of times we repeatthe Name; only by increasing the quality will we

39

Divine Service

reach success. There are so many sayings in theScriptures to encourage our realization of theHoly Name in different ways, but çr^ R¨pa hasgiven us a central thought. He quotes the PadmaPuråòa: “Our senses, physical or mental, are inel-igible to come in touch with the transcendental.”The Name is non-material, without mundanelimitation. It belongs to another plane.

So, nothing about Krishna—His name, form,qualities or pastimes—can be touched by ourphysical or mental senses, but when we have aserving attitude He comes down to us of His ownaccord. Only then can our tongue really pro-nounce the Name of Krishna, otherwise only thephysical sound of the letters of the Name can beproduced.

Our tongue, our hands, physical sound, allthese mundane things cannot come in touch withKrishna. Some intervening medium is necessaryto connect this body with the supra-mundane,and that connection is our earnest desire to serveKrishna, to satisfy Him.

A bulb won’t light if there is no electricity.Only when the electrical current is there will thebulb be illuminated. So, the Name may appear onthe tongue and in the ear, in the mind or in writ-ing, but we must have the connection from thetranscendental realm to this mundane world, and

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40

that connection is devotional service, a functionalserving attitude. That alone can connect the phys-ical realm with the unlimited spiritual world.

Krishna will appear of His own accord. He willdescend upon your tongue and then your tonguewill be able to chant the Name of Krishna. A gunthat has no bullet, but only a blank, may makesome sound, but no bullet is actually fired.Similarly, chanting the Name of Krishna withoutan attitude of service produces sound, but that isonly tongue deep. It is like firing a gun withblanks instead of bullets.

Our chanting of the Holy Name of Krishnamust be surcharged with a serving temperament,the tendency to satisfy Krishna. Otherwise thesound we produce is bogus. It is only an imita-tion, or a permutation. The Holy Name cannotbe experienced by our senses. It is supramentaland transcendental. An ordinary sound of thismundane world cannot be the Name of Krishna.Our ear cannot even hear the Name if that medi-ator, the serving attitude, is not there. Theearnestness to satisfy Krishna’s will must mediatebetween Krishna and the ear, through the mind.Then only will Krishna’s Name enter our ear andreveal to us His form, qualities and pastimes.

The Holy Name is not physical, it is transcen-dental, supra-mundane. Only through our service

Divine Service

41

attitude will it come down to this mundaneworld. Only through service can we directly comein contact with Krishna. The real point is to prac-tice to attain the spirit of service. The devotee isdoing service and we must imbibe from him themethods of attaining this serving attitude.

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42

Diving deep into the realityof His own beauty and sweetness,

Krishna took the mood of Rådhåråò^,and garbing Himself in Her brilliant luster,

appeared as çr^ Chaitanya Mahåprabhu.

For the last twelve years of His manifested pastimes

He was deeply absorbed in union and separation

and shared His heart’s inner feelingswith His most confidential devotees.

In the agony of separation from çr^ Krishna torrents of ecstasy flowed from His heart

and His teachings, known as çr^ çik£å£éakam,

appeared from His lips like eight unbounded rivers

of Golden Nectar.

43

SriSiksastakam

Verse 1

vkymdnTghe T̂fƒ 5rhxedereoJ’ofRreTngƒ«ekuAw≈trvoF¬weorytgƒ or˚er3;ilrfh ,aefFdeHbpo3r∂Tfƒ Moyndƒ n;geTh'ye>edfƒsRreTYh¤nfƒ ntƒ oriuyk «elw"Qgsƒwl¥Tfh <!<

ceto-darpaòa-mårjanaìbhava-mahå-dåvågni-nirvåpaòaì

ßreyaè-kairava-candrikå-vitaraòaìvidyå-vadh¨-j^vanam

ånandåmbudhi-vardhanaìprati-padaì p¨ròåmùtåsvådanaì

sarvåtma-snapanaì paraì vijayateßr^-kù£òa-saík^rttanam

The Holy Name of Krishnacleanses the mirror of the heartand extinguishes the fire of misery,in the forest of birth and death.

As the evening lotus bloomsin the moon’s cooling rays,the heart begins to blossomin the nectar of the Name.

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44

And at last the soul awakensto its real inner treasure—a life of love with Krishna.

Again and again tasting nectar,the soul dives and surfacesin the ever-increasing oceanof ecstatic joy.

All phases of the selfof which we may conceiveare fully satisfied and purified,and at last conquered bythe all-auspicious influenceof the Holy Name of Krishna.

Verse 2

feH’ehweot bxp3e ofisRrT\o∑-SyÁeÅnye ofuohyA Shtgk f we[A ,zyeå\l yr w"ne 5jrFhheon±Dèrhlå\ohxeiof fefptejA <@<

Sri Siksastakam

45

nåmnåm akåri bahudhå nija-sarva-ßaktistatrårpitå niyamitaè smaraòe na kålaè

etådùß^ tava kùpå bhagavan mamåpidurdaivam ^dùßam ihåjani nånurågaè

O my Lord, Your Holy Name bestows auspiciousness upon all.And You have unlimited namessuch as Krishna and Govindaby which You reveal Yourself.

In Your many Holy Names You have kindly invested all Your transcendental potency. And in chanting these namesthere are no strict rules concerning time or place.

Out of Your causeless mercy,You have descended in the form of divine sound,but my great misfortune is that I have no lovefor Your Holy Name.

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46

Verse 3

y'gedon spflvkf ytmotr soxQgpfe ,aheoffe hefdkf wl¥TfluA sde xotA <#<

tùòåd api sun^cenataror iva sahi£òunå

amåninå månadenak^rttan^yaè sadå hariè

One who is humbler than a blade of grass,more forbearing than a tree,who gives all honor to otherswithout desiring it for himself,is qualified to always chantthe Holy Name of Krishna.

Verse 4

f 3fƒ f ifƒ f spFdt˘ woryeƒ re ijdl\ wehuk ,hh iFhof iFhflÆtk 5ryeÔo∑txXypwl Yrou <$<

Sri Siksastakam

47

na dhanaì na janaì na sundar^ìkavitåì vå jagad-^ßa kåmaye

mama janmani janman^ßvarebhavatåd bhaktir ahaituk^ tvayi

O Lord, I have no desiresto accumulate wealth, followers,beautiful women, or salvation.My only prayer is forYour causeless devotional servicebirth after birth.

Verse 5

aou fFdyfpi ow•tƒ noyyƒ heƒ orqhk 5reHbp3. ,w"nue yr nedn•ioS6y3;[lså\ƒ orovFyu <%<

ayi nanda-tanuja kiíkaraìpatitaì måì vi£ame bhavåmbudhau

kùpayå tava påda-paíkaja-sthita-dh¨l^-sadùßaì vicintaya

Oh son of Nanda Mahåråj,I am Your eternal servantyet because of my own karma

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48

I have fallen into this terrible oceanof birth and death.Accept this fallen souland consider me a particle of dustat Your lotus feet.

Verse 6

fufƒ j[d«ep3etue rdfƒ jÍd-/∂ue ojte ,np[w≈Åfovyƒ rnpA wde yr feh-jøxgk 5orQuoy <^<

nayanaì galad-aßru-dhårayåvadanaì gadgada-ruddhayå girå

pulakair nicitaì vapuè kadåtava nåma-grahaòe bhavi£yati

O Lord, when will tears flowfrom my eyes like waves,voice tremble in ecstasy?When will the hairs of my bodystand on end while chantingYour Holy Name?

Sri Siksastakam

49

Verse 7

upjeouyƒ ofhkqkg vŒepqe Mer'qeouyh ,\;Fueouyƒ ijy sRrˇ jmorFd-ortxkg hk <&<

yugåyitaì nime£eòacak£u£å pråvù£åyitam

ߨnyåyitaì jagat sarvaìgovinda-viraheòa me

O Govinda! Without You, the world is empty.Tears are flooding my eyes like rain,and a moment seems like forever.

Verse 8

aeo‹Qu re nedtyeƒ onf=p he-hd\TfeFhHhTxyeƒ wtmyp re ,u6e y6e re ord3eyp [Hn1mhYMegfe6Syp s zr fentA <*<

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50

åßli£ya vå påda-ratåì pina£éu måmadarßanån marma-hatåì karotu vå

yathå tathå vå vidadhåtu lampaéomat-pråòa-nåthas tu sa eva nåparaè

Krishna may embrace me in loveor trample me under His feet.

He may break my heartby hiding Himself from me.

Let that debauchee do whatever he likes, but He will always be the only Lord of my life.

Sri Siksastakam

51

Sri Chaitanya Mahaprabhu"...torrents of ecstasy flowed from His heart,

and His teachings appeared from His lipslike eight unbounded rivers of Golden Nectar."

What strength doesthe name of Krishna hold?

Like a desert scorchedby the rays of the sun,

my heart always burns in the fireof desire for worldly enjoyment;

but the Holy Name,entering through my ears,

floods my heart with unparalleled nectarine bliss.

He speaks from within the heart,moves on the tip of the tongue

and dances on it.My voice become choked,

my body shivers,my feet can not remain firm.

My eyes are full of tears,there is sweat all over my body,

53

Ocean ofNectar

my skin is thrilled with joy,my whole body becomes colourless,

my mind faints and there is universal destruction:

my person is shatteredby a variety of emotions.

Making so much oppression,the Divine Name of Krishnashowers nectarine ambrosiain the heart and throws mein the ocean of divine bliss;

allows me not to understand anything,makes me mad and steals

my heart and wealth.Such is the conduct of the Onein whom I have taken shelter!

I simply can not describe all this.

The Holy Name does everythingat His sweet will.

Whatsoever makes Him happyis the source of my happiness.

The Name is the bud of divine love,the source of extraordinary divine bliss.

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54

He exercises such strengththat being slightly opened

shows His own form and qualities,steals my heart and takes it to Krishna.

Being fully developed,destroys my existing mundane body,

gives me my own transcendental divine form,takes me to Braja,

shows me His own love dallianceand keeps me near Krishna.The Holy Name of Krishnais the philosopher’s stone,

the storehouse of eternal spiritual ecstasy,ever free,

full of the pure elixirof divine bliss.

çr^la Bhaktivinod ëhåkur

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55

Commentary

In this poem of his book çaranågati, çr^laBhaktivinod ëhåkur has explained theNåmå£éakam, eight prayers in glorification of theHoly Name, written by R¨pa Goswåm^. Thewhole thing is described there very beautifully. Hewrites, “My heart is just like a desert, hot with raysof the sun. This is my internal mental condition.The desire for mortal things can not satisfy me,because by nature they are death-producing; andnot one or two, but thousands of such death-pro-ducing desires have taken shelter in my mind. So,my subconscious region is always burning. This ismy condition.”

“But somehow, by the grace of sådhu and guru,the Holy Name of Krishna, with its infiniteprospect, has entered through my ear and reachedthe plane of my heart. And there, with some pecu-liar hope, with infinite, auspicious possibilities, ittouched my heart with a new kind of nectar.”

“New hope is aroused by that sound. Then byforce, it comes from the heart towards thetongue. Not that by the endeavor of my tongue Iam producing that sound. No. What came fromthe heart of a saint through my ear, entered my

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56

heart, forcibly appeared upon my tongue, andbegan to dance.”

That is the Holy Name proper. It descendsfrom above. It can not be produced by the mate-rial form of a tongue. Its source is above. “Andthrough an agent of the absolute it comes throughthe ear to the heart. From the heart it gatherssome sympathy, then the Holy Name of Krishnaforcibly appears upon the tongue and begins todance. With great force it comes to the end of thetongue and that sweet sound begins its dancing.”

The real effects of the Divine Name have beendescribed here. If it is a living and real Name, thevoice will be choked up, there will be shivering inthe body, and the legs will be unable to stand.Sometimes tears will flow in a current on thebody, and one’s hairs will stand on end.Sometimes changes of colour will be found in thebody, and we will be unable to find any trace ofmind or consciousness. We may fall in a swoon.The whole body and mind will appear as if it isbeing attacked: shivering and influenced in differ-ent ways. Apparently, it may seem that so manytroubles are created in the body and the mind, butthe real heart is overflowing with a particular kindof strange, sweet juice.

Sometimes he thinks, “I am in an ocean ofnectar. My whole existence is within an ocean of

Ocean of Nectar

57

nectarine liquid. I am beside myself. I can’tunderstand where I am. Where am I? What isthis? What is all about me? It has almost made memad. Am I a madman? Where is my past experi-ence, my seriousness, my gravity? Where are they?What am I? I have been converted wholesale by aforeign thing. I am a doll in the hands of a greatforce, which is also so affectionate to me. I can’tascertain how it is possible that by my faith I haveentered this great, unknown environment, unex-perienced before.”

“And at last I find that I am captivated. Myentire being, within and without, has been cap-tured by a particular sweet force. I can’t helpbeing prey to such a sweet power. I can’t give anyproper description of this. I came to take shelterunder Him and accept Him as my guardian, andnow at His hand I am being dealt with in such amerciless and despotic way. Still, I feel that every-thing is very pleasing, beyond my experience.What is this?”

“I can’t resist anymore. I am fully captured.Let my fate go anywhere. I can’t come out. I amcaptive in the hand of a sweet friend; my wholeindependence is gone. There is no way left to mebut to surrender. I am unable to describe my realposition. I find that He is an autocrat. WhateverHe likes to do, He will do. Since it is not possible

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58

for me to give any resistance, I must surrender.Let me also cooperate with whatever He is pleasedto do. Otherwise, what can I do? I am helpless.”

“Sometimes I find that the sweetness of theName is condensed like a blossoming flower, andvery wonderful streams of sweet current are flow-ing from it. The Holy Name contains so manysweet variegated forms of current within Him andHe is wonderfully expressing himself in differentways. Sometimes He emanates a peculiar type ofcolour and figure and disappears.”

“So many charming aspects are shown as if tomy eyes within, and He forcibly takes me to sur-render at the foot of that altar. He shows himselfin His full-fledged form, in Vrindåvan, in HisBraja-l^lå, with Rådhåraò^, and He takes methere. I find that I am in the midst of His pecu-liar, very sweet and loving paraphernalia. And Hesays, ‘You see! I have so many wonderful things.This is your home. I am not merely imagination,but concrete reality. You will find here that theenvironment is very favorable and sweet. You areto live here.”

“I see that there He is dealing in different wayswith His associates in different rasas, and I findthat I have another body that has emerged frommy previous one, and that has a permanent placehere in His service. Such a new life I find here,

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59

and then I find ultimately that all consideration ofmy past life and experience has vanished. And it istrue; my real life is here. This is proper and thatwas a sham, that life has vanished. Then I findthat chanting the Holy Name has given me newencouragement, a new prospect, and new hope.”

Whatever we want, whatever is our internaldemand, it is supplied by the Holy Name. If wetake the Holy Name, all our internal hankeringwill be fulfilled. It is eternal, it is the purest of thepure, and it is full of ecstasy.

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60

International Headquarters

Sri Chaitanya Saraswat MathSri Chaitanya Saraswat Math Road,Kolerganj, P.O. NabadwipDistrict of Nadia, Pin 741302, West Bengal, IndiaPhone: (03472) 240086 & (03472) 240752 Web: http://scsmath.comEmail: math@scsmath.com

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Sree Chaitanya Saraswata Krishnanushilana SanghaKaikhali, Chiriamore (by Kolkata Airport)P.O. Airport, Kolkata, Pin 700052West Bengal, IndiaPhone: (033) 2573-5428

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Orissa Sri Chaitanya Saraswat MathBidhava Ashram Road, Gaur BatsahiPuri, Pin 752001, Orissa, IndiaPhone: (06752) 231413

Mathura Srila Sridhar Swami Seva AshramDasbisa, P.O. GovardhanDistrict of Mathura, Pin 281502Uttar Pradesh, IndiaPhone: (0565) 281 5495

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U.S.A.

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Hawaii Sri Chaitanya Sridhar Govinda MissionRR1 Box 450-D, Crater RoadKula, Maui, HI 96790, U.S.A.Phone & Fax: (808) 878-6821Web: http://www.krsna.cc/Email: mdasa@krsna.cc

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Mexico

Mérida Sri Chaitanya Saraswati Sridhar Seva Ashram deMéxico, A.R.Calle 69-B, No. 537, Fracc. Santa IsabelKanasín, Yucatán c.p. 97370, MexicoPhone: (52-999) 982-8444Email: merida@scsmath.org

Worldwide Centers

Guadalajara Sri Chaitanya Saraswati Sridhar Seva Ashram deMéxico, A.R.Reforma No. 864, Sector HidalgoGuadalajara, Jalisco, c.p. 44280, MexicoPhone: (52-33) 3826-9613Email: guadalajara@scsmath.org

Monterrey Sri Chaitanya Saraswat Krishnanushilana SanghaAlhelí 1628, Col Santa MaríaCd. Guadalupe, Nuevo León, c.p. 67160, Mexico

Sri Chaitanya Saraswati Seva Ashram de México, A.R.Apartado Postal 510Col. del Valle, Nuevo León, c.p. 66250, MexicoEmail: madhumayi@mail.cmact.com

Tijuana Sri Chaitanya Saraswati Sridhar Sevashram deTijuana, A. R. Ave. de las Rosas 9Fracc. del Prado, c.p. 22440 Phone: (52-664) 608-9154Email: tijuana@scsmath.org

Veracruz Sri Chaitanya Saraswati Sridhar Seva Ashram deMéxico, A.R.1ro. de Mayo No.1057, (entre Iturbide y Azueta)Veracruz, Veracruz, c.p. 91700, MexicoPhone: (52-229) 931-3024Email: tijuana@scsmath.org

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México D.F. Sri Chaitanya Saraswati Sridhar Seva Ashram deMéxico, A.R.Fernando Villalpando No.100, interior 103Col. Guadalupe Inn, Deleg. Alvaro ObregónMéxico, D.F., c.p.01020, MexicoPhone: (52-55) 5097-0533Email: aradia53@hotmail.comMorelia Sri Chaitanya Saraswati Sridhar Seva Ashram deMéxico, A.R.Calle Loma Florida No 258Sector Independencia, Col. Lomas Del ValleMorelia, Michoacán, c.p. 58170, MexicoPhone: (52-443) 327-5349Email: bhagavan@unimedia.net.mx

Europe

England Sri Chaitanya Saraswat Math

466 Green StreetLondon E13 9DB, U.K.Phone: (0208) 552-3551Email: londonmath@scsmath.org

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Sri Chaitanya Saraswat Sangha(Atula Krishna das)Via del Vescovado 42, 05100 TerniTel: +39 074458806Email: tulasi@inwind.it

Netherlands Sri Chaitanya Saraswati Sridhar AshramMiddachtenlaan 1281333 XV Almere, BuitenNetherlandsPhone: 036 53 28150Email: gandiva@chello.nl

Sri Chaitanya Saraswat MathVan Beuningenstraat 811051XD AmsterdamNetherlandsPhone: (020) 686-2099Email: sachidevi@dds.nl

Portugal Sri Chaitanya Saraswat Math,Rua do Sobreiro 5,Cidreira,3020-143 Coimbra,Portugal

Hungary Mandala-Veda Ashram

Attila Bakos/Aninda Sundar dasErdo utca 126. H-2092 BudakesziHungaryPhone & Fax: (36) 23-452-969Email: budakeszi@scsmath.org

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Slovak Republic Pavol Nemcek (Pavan Krishna Das)Vargova 22, 984 01 LucenecSlovak Republic

Czech RepublicSri Sridhar-Govinda SanghaLibecina 14, 566 01 LibecinaPosta Vysoke Myto, Czech RepublicEmail: czech@scsmath.org

Turkey Sri Govinda Math Yoga CentreAbdullah Cevdet sokakNo 33/8, Cankaya 06690Ankara, TurkeyPhone: 090 312 4415857 and 090 312 440 88 82Email: turkey@scsmath.org

Sri Caitanya Saraswat Sridhar Govinda Maha Mantra Yoga CenterKuskondu Sok.7/8 Cankaya, Ankara, Turkey Tel +90. 312. 442 8226Email: murali_mohandas@yahoo.com

Branch: Sri Caitanya Saraswat Sridhar Govinda Bhakti Yoga CenterKonutkent 2 Sitesi Finike Sok. FII/4 Cayyolu, Ankara, Turkey Tel +90. 312. 240 1309Fax +90. 312. 240 0389

Yoga Ranch: Sri Caitanya Sridhar Govinda Seva AshramAddress: Belen Alan Kày¸ Akseki ANtalya, Turkey

UkraineSri Chaitanya Saraswat Seva Ashram11/4 Panfilovsev StreetZaporozh'ya, 69000, UkrainePhone (0612) 33-42-14 Email: zaporozhya@scsmath.org

Asia

Australia Sri Govinda DhamP.O. Box 72, Uki, via Murwillumbah

N.S.W. 2484, Australia.Phone: (0266) 795541Web: http://www.mandala.com.au/dham/Email: uki@scsmath.org

Sri Chaitanya Saraswat Asan31 Kingsley Street. Byron Bay, NSW 2481, Australia.

New Zealand 1030 Coatesville Riverhead Highway,Riverhead, Auckland, New Zealand.Tel: (09) 4125466Email: auckland@scsmath.org

27b Achilles StreetShirley, Christchurch, New Zealand.Phone 385 6165.

MalaysiaPersatuan Penganut Sri Chaitanya SaraswatSadhu SangamLot No. 224A Jalan Slim Lama35900 Tanjung Malim, Perak, Malaysia Phone: (05) 459 6942Web: http://scsmath.org/centres/malaysia/ Email: klabanya@hotmail.com

Sri Chaitanya Sridhar Govinda Seva Ashram7 Taman Thye Kim, Jalan Haji Mohammed Ali32000 Sitiawan, Perak, Malaysia Phone: (05) 6924 980Email: sitiawan@scsmath.org

Philippines Srila Sridhar Swami Seva Ashramc/o Gokulananda Prabhu 23 Ruby St., Casimiro Townhouse, Talon Uno,Las Pinas City, Zip code 1747, Philippines Phone: 800-1340Email: sridharswami@hotmail.com

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Russia Moscow,Str. Avtozavodskaya 6, Apt. 24a.George AistovPhone: (095) 275-0944Email: russia@scsmath.org

Pin 197229 St. Petersburg, p.LahtaSt. Morskaya b.13

RussiaPhone: (812) 238-2949

South America

Brazil Sri Chaitanya Sridhar Govinda Seva AshramKrishna Sakti Ashram, P.O. Box 386Campus do Jordao, Sao Paulo, BrasilPhone: (012) 263 3168Email: ksa@scsmath.org

Sri Chaitanya Saraswat Sridhar AsanRua Mario de Andrade 108, Caucaia Do Alto - CotiaSao Paulo, Cep 06720-000, BrasilPhone: (011) 4611-1253 & 4611-6777Email: bhuvana@uol.com.br

Srila Govinda Maharaj Seva AshramP.O. Box 92.660,Prata dos Aredes TeresópolisRio de Janeiro, Cep 25951-970, BrasilPhone: (021) 644-6695Email: akrishna@terenet.com.br

Srila Sridhar Govinda SanghaRua Pedro Wayne, 78, Cep 91030-480 Porto Alegre, RS, BrasilTel: (051) 362-6448Web: http://www.geocities.com/nityadasa/ Email: sridhar-govinda@vedas.cjb.net

Sri Chaitanya Saraswat Math,Rua: 13 de Maio 1184 ap.02 Curitiba - Parana - Brasil Tel : (41) 324-7816

Sri Chaitanya Saraswat MathRua Quintino Bocaiuva, 537Pajussara-Maceio-AlagoasBrasil-CEP 57030-320Tel: 82- 337-3374Email: maceio@scsmath.org

Natal, RN, Eastern tip of Brazil:Email: divya@bol.com.br

Sri Caitanya Saraswat AshramCaixa Postal 39 - CEP: 72980-000Pirenópolis -GoiásBrasilEmail: kirtan@loggo.com.br

Ecuador Srila Sridhar Swami Seva AshramP.O. Box 17-01-576Quito, EcuadorPhone: 342-471Fax: 408-439Email: amistur@pi.pro.ec

Venezuela Sri Chaitanya Sridhar Govinda Seva Ashram

Avenida Tuy con Avenida ChamaQuinta Parama Karuna, Caracas, VenezuelaPhone: [+58] 212-754 1257Email: paramakaruna@cantv.net

Urbanización Prados del Este,calle Los Ríos c/calle El Carmen, Quinta NievesMadlen. Municipio Baruta.Caracas 1080. Venezuela.Telfonos: 58 212 976 21 04 and 58 414 246 35 57Email: kaliyakrishna@yahoo.com

Calle Libertad, Los RoblesMunicipio Maneiro(a una cuadra bajando despues de la Iglesia)Margarita, VenezuelaPhone: (58) 414 798 8227and 792 8853Email: koladwipa@yahoo.com

Africa and Mauritius

South Africa Sri Chaitanya Saraswat MathP.O. Box 60183, Phoenix 4068Kwa-Zulu Natal, South AfricaPhone: (031) 500-1576

Sri Chaitanya Saraswat Math57 Silver Road, Newholmes, NorthdalePietermaritzburg 3201Kwa-Zulu Natal, South AfricaPhone: (0331) 912026Fax: (0331) 947938

Sri Chaitanya Saraswat Ashram,4464 Mount Reiner Crescent,Lenasia South, Extension 4, Johannesburg 1820Republic of South AfricaPhone: (011) 852-2781 and 211 0973Fax: (011) 852 5725

Mauritius Sri Chaitanya Saraswat Math InternationalNabadwip Dham Street, Long MountainRepublic of MauritiusPhone & Fax: (230) 245-3118 / 5815/2899Email: mauritius@scsmath.org

Vaisnava Seva SocietyRuisseau-Rose, Long MountainRepublic of Mauritius.Phone & Fax: (230) 245-0424Email: govinda@intnet.mu

Sri Chaitanya Saraswat Math International(Southern Branch)Royal Road La FloraRepublic of MauritiusPhone: (230) 617-8164 & 5726