Srila Bhaktisidhhanta Saraswati Thakur

Cybertemple of the Beautiful Goldenlord

Testimony of Love


Srila Bhaktisiddhanta Saraswati Thakura

Testimony of Love

The All-loving Center

The Fountainhead of All Manifestations

Bhakti is the Best of Activites

Mahaprabhu's Startling Revelation


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The All-loving center attracts His comrades lying on the circumference, and these circumferences, due to the elongation of the radii, are situated at their respective distances, and hence this is called "goloka" or the transcendental circular Region. "Goloka" is eternal and ever-manifested, whereas "bhuloka" is created and ever-changing. The changes that form the progress of the manifestation of "goloka" are in no way defective and cannot be identified with mundane scope. So human range is confined to the universe and the spirit of super-mind or soul. Over-soul is extended to an unlimited uninterrupted space where unadulterated love reigns with all sublimity, beauty and in super-excellence.

People who are apt to maintain their over-cautious sentiments drag along with them the idea of veneration, which is less confidence when they are to come in contact with the All-loving Godhead. If they are disregarding the hard and fast rules of veneration they might with all audacity venture to approach Godhead with a greater confidence and can render fuller unadulterated service through the tie and in a closer touch. This is love proper and there is no alloy to contaminate the atmosphere of love by foreign defective impressions, which are inherent in this temporal plane. When a devotee recollects the majesty, valor (power), properties, amazing beauty, knowledge and dispelling potency in his object of worship he cannot part with his innate veneration for Him; but he can bid adieu to those when he is confident in the all-loving principle of the All-lover and can easily shake off the demarcating line of veneration from closer love. The devotee was confined to serve his lover with the exoteric principle of s ervice, but he finds in himself enough strength when his passport of reliance delegates more power than what he could imagine. We can in this position justify the transcendental realization of sonhood. This Sonhood is ascribed by the savants who have had access to a region where various degrees of veneration did not offer derision, in the estimated poverty of graduation.

It is this very principle that has been sung by Sri Vyasadeva in Srimad Bhagavatam. In the verse, "The ‘Knowing one’ wrote this thesaurus of the principles of devotion of which Mankind is so ignorant," Sri Vyasadeva has been styled as the ‘Knowing one.’ In other words all the rest except Vyasa have been declared to be ignorant.

"Let these worship the sruti, these the smriti, others the Mahabharata through fear of the sorrows of this mundane existence. Here am I engaged in the act of worshipping Nanda in whose corridors the Supreme Lord sports as his darling son."

Sri Vvasadeva : "In the mind rendered perfectly pure and concentrated by the cementing process of transcendental service he experienced the vision of the Full divine Personality and also of the limiting deluding potency, occupying a condemned position of dependence on Him, by whom completely infatuated the individual soul who regards his essence as made up of the triple mundane qualities although his nature is really transcendental, and is saddled with all those unnecessary and harmful requirements that are the products of the mundane energy. He had also a vision of the nature of the direct service of the Transcendent by means of which these needless difficulties cease automatically."

The Transcendental Word chanted by Devarshi Sri Narada made His way into the cavity of the ear of Sri Vyasadeva. This is the cause by which he was enabled to have the vision of the Full Personality. Under the influence of the domineering aptitude that prevails in this mundane world we adopt the cults of Hero-worship and Apotheosis on the one hand or turn into anthropomorphists, zoomorphists, etc., on the other. By being infected with those respective modes of thought, Godhead will appear to us in the ways in which we shall choose to embellish Him.

"Godhead, in no long time, enters the heart of the person who constantly listens with faith and chants His Deeds." Our real good is assured if we have the good fortune of listening to the word of Godhead from the Transcendental Master. Divine Master constantly chants the Word of Godhead and he has no other function. It is imperatively necessary to listen to and accept the word chanted by him.

"That person is entitled to the attainment of the service of the Feet of Godhead, the Redeemer from the worldly bondage, who lives by submitting to Him with heart, speech and body, realizing by his good vision, His Mercy in the sufferings entailed by his own deeds." There is no other way of being delivered from this world. Whatever Godhead does is for our good. We can be redeemed if we behold His Mercy in every event and in every activity. But if we notice any defect in His works or realize any cruelty therein, it is sure to result in evil and difficulty.

All my difficulty is due to the fact that I happen to he engrossed in activities other than the service of Krishna. If my taste for the service of Krishna really increases day by day I shall be blessed indeed. There is no other kind of function or object of endeavor for the individual soul than the service of Sri Radha-Govinda. The worship of other gods, is also not the object of the endeavor for the individual soul but is rather the state of laxation in regard to the expansion of the soul. The heart's desire of Sri Chaitanya alone is also the limit of the desire of the individual soul. All other words are only a contrivance for the production of evil.

The darling son of Sri Nanda, Who is the sole Object of worship, by means of His centripetal attraction, has kept the attracted so effectively drawn towards Himself that they do not experience any other desire. Such service is the only natural function of the soul.

We, who are overpowered by the limiting energy (maya), by the principle that we are separate predominated parts of the Divinity, are being engrossed by the deluding external power of Krishna, what endless varieties of pretences have been put before us by the deluding energy in order to seduce us to the ambition of lording it over the material world, to impress on us that we have need of this connection with matter. The deluding energy has been appearing before us like a harlequin wearing all variety of masks.

We belong to the class of servants as particles of the predominated Energy of Godhead. We are not the concentrated or plenary forms (vigrahas) of the predominated power. We shall lapse into the worship of the form of the false Ego if we cherish the offensive desire of masquerading as the holy concentrated forms of power by giving up the inclination of serving Godhead by submission to the concentrated personalities of power. We are dissociable particles. If we are not separable how else can we learn to be averse to Sri Hari? Why else do we regard as kindred those who are adverse to Sri Hari? I think that they are my enemies, as they do not co-operate with me in obtaining food and clothing. Those who help me towards the aptitude for service of Krishna are my only friends. Those who help to augment my aversion to Krishna are my most deadly enemies. Forgetting this judgment I become busy with activities for the maintenance and nourishment of those kindred of mine who are averse to Krishna.

Those, who are comparatively speaking less fortunate, maintain that the worship of Sita-Rama is the best of all. Those who are less fortunate than even these, regard the worship of Sri Lakshmi-Narayana and the fourfold enveloping expansion (vyuha) as the highest form of worship. Those wretched people who are wholly devoid of any such thing as good fortune, get enveloped in abstract indefinite thinking and, ignoring even the unknowable existence of the spiritual, regard the dogma of the void as the highest of all. There are also a few who propound the hypothetical views of skepticism and agnosticism. By this process the individual soul attains to diverse conditions ranging from that of contracted consciousness to that of the stone. Sri Gurudeva is engaged in establishing the heart's desire of Sri Chaitanya as soon as such misfortune overtakes us I feel no hankering for the sight of the beauty of the lotus feet of Sri Guru who is so merciful. My thoughts wander away in all directions in search of sensuous gratification, seeking how the belly may be well filled, how it may be possible to enjoy the world in an effective manner, how bodily ailments may be cured, how physical health may be maintained, etc. etc.

The words of Sri Gaursundar, declare that in the case of a person who does not want any personal advantage, who is inclined to serve Godhead, who is anxious to get across the ocean of the world to the further shore of the spiritual realm, for such a person to appreciate worldly things and women is, alas, more harmful than the swallowing of poison.

When the lotus feet of Sri Guru, bestow on us the Mantra (which relieves us from mentalism), in which he has been instructed by the Supreme Lord's own, it is only then that we realize the fact that the service of the lotus feet of Sri Guru is the very cause of all well-being.

Srila Raghunath Das Goswami Prabhu says in his supplication to Sri Radhika that he had indeed passed a little time in the State of expectation, which is replete with the ocean of bliss. If she will not give him her mercy what are to him life, residence in Vraja, or the Slayer of Baka Himself? If I do not obtain the protecting support of Godhead appearing in the role of His servant what will it avail me to live in Vraja or attain unto Krishna? If the fortune of obtaining the sight of the best beloved of Krishna is to be missed I am prepared to give up my little life this day. Where is there any more use for preserving the inanimate body? What manner of other duty may possibly exist for me that is making me run after it by giving up the service of Sri Guru? Is the evil fortune of the triple misery, which is afflicting the innumerable individual souls of the world, ever acceptable to me? No sooner does vulgar talk come to prevail than there is produced addiction to th is world as the result. The holy lotus feet of Sri Guru tell of the holy Name, tell of the Divine Form – and, as worldly desire begins to subside, of the Quality of the Divinity on further diminution of such appetite, and draws us fully to the lotus feet of Sri Krishna by telling us of His Activities (lila) and the distinctive nature of individual service when the aptitude for worldliness is still further attenuated. Then we serve the Son of Nanda, the highest Personality of Divine Activities by entering into His Pastime. Is this service obtainable by the physical body derived from parents, by the second birth by means of Gayatri, admitting to the study of the Scriptures or by subsisting on my mental function? It is only from the lotus feet of Sri Guru alone that the function may be gained.

Sri Gaursundar says, "Krishna is Master, He is Autocrat. He is full of activity by His uncontrolled will. All glory, above all things, to His self-willed Activities. May He accept my service or reject it as He wishes. I will be prepared to offer Him my exclusive service without guile, at all time and in every way, with body, mind and speech. If He spurns me with His Feet I shall know that it is my want of worth but the lotus feet of Sri Guru are true.