On the occasion of the disappearance of Śrīdhara Deva Gosvāmī Mahārāja, a memorial assembly was held on Bhādra Pañcamī 1395 (August 22, 1988, Monday) at Śrī Dhāma Navadvīpa’s Śrī Caitanya Sārasvata Maṭha. In this gathering, the editor of Śrī Caitanya Vāṇī magazine, Saṅghapati, most revered Śrīmad Bhakti Pramoda Purī Gosvāmī Mahārāja, delivered a written speech about the sacred character and contributions of Śrīdhar Deva Gosvāmī Mahārāja. That speech is quoted below:

On the 14th day of the month of Śrīdhar in the year 502 of the Śrī Gaurabda calendar, corresponding to the 27th of Shravan, 1395 Bengali calendar, and the 12th of August 1988, Friday, during the Amāvāsyā Tithi at 5:48 AM, the great personality for the worldwide propagation of the pure devotional doctrine of Śrī Śrī Gauranga Mahāprabhu, Nitya-līlā Pravista Prabhupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura’s beloved associate, Tridaṇḍīsvāmi Śrī Śrīmad Bhakti Rakṣaka Śrīdhar Deva Mahārāja, the founder ācārya of Śrī Caitanya Sārasvata Maṭh situated in Kolerganj Palli, Śrī Dhām Navadvīpa, and its branch Maṭhs, entered in the eternal pastimes of Śrī Śrī Rādha-Govinda Sundar at the age of 93 amidst the mahā-sankīrtana in a state of intense separation by his associate devotees.

The announcement of his disappearance was made in India and in Western countries outside India through telephone, radio and newspapers. The news of the disappearance of Pūjyapāda Mahārāja brought strong feeling of separation amongst the devotees of Śrī Caitanya Gauḍīya Maṭh, Kolkata. Śrīla Mahārāja is the elder Godbrother of Nitya-līlā Pravista Śrī Śrīmad Bhakti Dayita Mādhava Mahārāja, the founder of Śrī Caitanya Gauḍīya Maṭh. They both shared a close relationship amongst themselves. Together, they propagated the teachings of Śrīla Prabhupāda in many places in India. Śrīla Prabhupad personally established Maṭhs and temples in various parts of India through prominent intimate associates like Nitya-līlā Pravista Śrī Śrīmad Bhakti Sāraṅga Gosvāmī Mahārāja, Śrī Śrīmad Bhakti Hriday Vana Mahārāja, Śrī Śrīmad Bhakti Dayita Mādhava Mahārāja, Śrī Śrīmad Bhakti Rakṣaka Śrīdhar Deva Mahārāja.

Sadly, one by one, the brightest suns—the radiant bhāskaras—of the Sārasvata Gauḍīya sky have set, covering this spiritual sky into darkness. With each passing, we find ourselves increasingly bereft of our protectors and guardians. It feels as if a deep darkness is trying to cover the sun of pure devotion principles. Among all the sufferings, which one is the greatest? In response to Caitanya Mahāprabhu’s question, through the mouth of His chief associate, Śrīla Rāya Rāmānanda, it was said: ‘kṛṣṇa-bhakta-viraha binā duḥkha nāhi dekhi para’—there is no suffering greater than separation from a devotee of Kṛṣṇa. Truly, the pain of separation from a Kṛṣṇa devotee knows no limit—there is no real consolation for it. Who else, except a devotee filled with compassion, who feels the pain of others as their own, who is distressed by the suffering of souls, would speak about Kṛṣṇa, give direction toward Him, and try to uplift those deprived of His presence? Who else would make a selfless effort to remove the darkness of illusion covering the eyes of a fallen, deluded soul like me?

Devotional Service is the supreme duty of the living being. When deviations and false doctrines enter into devotion and unrighteousness becomes dominant, then to dispel the darkness of that adharma and re-establish true dharma, the Supreme Lord Himself descends along with His associates in every age. At various times, He also sends His devotees, and through them spreads true dharma, thereby manifesting His compassion toward all living beings. Most merciful Lord Gaurahari entrusted that divine mission to His intimate associates: Śrīla Bhaktivinod Ṭhākura, Śrīla Prabhupad Bhaktisiddhānta Sarasvatī Ṭhākura, and most recently to Pūjyapāda Śrīdhar Mahārāja and Mādhava Mahārāja. But alas! Today, in their absence, we have become completely without shelter—like orphans! O Gaurasundara, please protect us! Śrīla Śrīdhar Mahārāja has certainly attained the lotus feet of his most worshippable Prabhupāda and has been engaged in eternal service there. May he, from there, cast his merciful glance upon us who are lowly and destitute—this is our humble and desperate prayer at his lotus feet.

Pūjyapāda Śrīdhar Deva Gosvāmī Mahārāja appeared on the auspicious day of Saturday, 26th Ashwin, 1895 AD (Bangabda 1302), in the village of Hapaniya, near Patuli station on the Katwa railway line, within the Kalna subdivision of Bardhaman district. He appeared accepting the noble and learned Śrī Upendra Chandra Bhattācārya Vidyāratna as his father, and Śrīmatī Gaurī Devī as his mother. Both parents were devout, firmly established in their own dharma, and devoted to the Supreme Lord. They named their precious son Śrī Ramendra Sundar Bhattācārya.

During his student life, after receiving a B.A. degree from Calcutta University, he began studying law. During this time, he participated in Mahatma Gandhi’s Non-Cooperation Movement. Thereafter, from 1923, he began regularly visiting Śrī Gauḍīya Maṭh at 1, Ultadanga Junction Road in Kolkata. There, he had the immense good fortune of hearing harikatha from the revered Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda. Through these profound discourses, he came to understand the true goal of human life. He used to listen to Srila Prabhupāda with rapt attention. Soon, in December 1926, he fully dedicated himself to the service of the Śrī Gauḍīya Maṭha institution and became a special recipient of Śrīla Prabhupāda’s affection. In the month of Vaishakha, he received Harinam Mahamantra from Śrīla Prabhupāda, and later, on the 23rd of Shravan, he received Diksha under the pañcarātrika-vidhi (authorized scriptural system of initiation). He was given the name Śrī Ramānanda Dāsa.

Seeing his exclusive dedication to the spiritual practices prescribed by Śrīla Prabhupāda, his sincere affection for the service of guru and Vaiṣṇavas, and his exceptional skill in preaching the scriptural conclusions, Śrīla Prabhupāda in 1930 awarded him the renounced order of life—tridaṇḍa-sannyāsa. Śrīla Prabhupāda gave him the sannyāsa name Tridaṇḍi Bhikṣu Śrīmad Bhakti Rakṣaka Śrīdhar. By truly embodying the meaning of his name, he has, by the mercy of his guru, become revered throughout the world. All the qualities befitting a Vaiṣṇava were present in him. It is only through the mercy of Śrī Guru that one attains the mercy of the Supreme Lord.

Those who possess sincere, unalloyed devotion to the Lord are the very abode of all divine qualities, and the demigods reside in them along with all noble attributes. Although he was endowed with high brāhmaṇical birth, wealth, scholarship, and beauty, during his life as a renunciant in the Maṭha, he was never seen displaying even the slightest pride over his opulence or erudition.

In assemblies of great scholars, his demeanor was calm, composed, and profoundly grave. With clarity and strength, he would thoroughly refute false conclusions that opposed the bhakti-śāstras and firmly establish the true scriptural siddhānta. This aspect of his was especially beautiful and admirable. From his lotus mouth flowed astonishingly logical, devotionally rich explanations of the Śrīmad Bhagavad Gītā, Śrīmad Bhāgavatam, and other Sātvata scriptures. His discourses, grounded in the principles of pure devotion, inspired many sincere seekers to take shelter at the lotus feet of Jagadguru Śrīla Prabhupāda and thus make their lives truly meaningful. Each one of his lectures was like a thesis. Had anyone taken note of them properly, they could easily have been honored with a Ph.D. degree in a distinguished assembly of scholars.

In the Garuḍa Purāṇa, the Śrīmad Bhāgavatam is described as the mother of all the Vedas and as the commentary on the Brahma-Gāyatrī mantra. Śrīla Mahārāja’s wonderfully sweet explanation of the Brahma-Gāyatrī, in line with the Śrīmad Bhāgavatam—culminating in the phrase ‘śrī-rādhā-padaṁ dhīmahi’—is held in high regard, especially among those rare, intelligent souls who are connoisseurs of aprakṛta-rasa.

In the Bhāgavatam verse ‘anayārādhito nūnaṁ’ (Bhāgavatam 10.30.28), it is declared that through Her—the one who has worshiped Kṛṣṇa most perfectly—Kṛṣṇa has attained the highest pleasure and complete satisfaction. She is none other than Śrī Rādhikā, the personification of His hlādinī-śakti. Without exclusive surrender to Her, what other means is there to truly attain the lotus feet of Kṛṣṇa? Indeed, this is the essence of ‘vraja-vadhu-varga-kalpitā ramyā upāsanā’ (the beautiful, sublime worship conceived and practiced by the gopīs of Vraja). “If you have no inclination for the worship of Rādhā, then your worship of Kṛṣṇa has gone in vain”—this is indeed the teaching of our Śrī Gurupādapadma, who is foremost among the followers of Svarūpa Dāmodara and Rūpa Gosvāmī. Chanting this very instruction-mantra will drive away the witch of Māyā. This is the essence of the divine promise in the Gītā: “dadāmi buddhi-yogaṁ taṁ yena mām upayānti te”—“I bestow upon them the intelligence by which they can come to Me.”

This refers to the pure, resolute spiritual intelligence that is both to be prayed for and attained from Veda-mātā Gāyatrī, which ultimately grants one the opportunity for eternal service at the lotus feet of the Lord. The essence of this was revealed in the heart of Śrīla Mahārāja only by the mercy of his Śrī Guru, the eternal associate of Śrī Rādhikā—Śrī Vārṣabhānavī-dayita dāsa Śrīla Prabhupāda.

"Śyāmaccha-balaṁ prapadye, sabalāc-chyāmaṁ prapadye”—the central meaning of this Vedic mantra is: “I take shelter of Śrī Kṛṣṇa by surrendering to the essence of His svarūpa-śakti, the hlādinī-śakti (Śrī Rādhikā), and I take shelter of the essence of hlādinī-śakti by surrendering to Śrī Kṛṣṇa.” When this interpretation is fully in line with logic and scriptural reasoning, what need is there to impose a secondary meaning on this mantra, interpreting the word ‘śyāma’ merely as impersonal Brahman or formless Absolute?

Rather, by following the inner spirit of the meaning: "śrī-rādhā-padaṁ dhīmahi"—“Let us meditate upon the lotus feet of Śrī Rādhā,”— one can truly attain the lotus feet of Śyāmasundara, the Lord of Śrī Rādhā. That alone is the supreme truth. In other words, this realization of Gāyatrī as given by Śrīla Śrīdhara Mahārāja emerges victorious in every respect.

Almost all the senior sannyāsīs, brahmacārīs, gṛhasthas, and vānaprasthī sevakas of our Gauḍīya Maṭha mission held Pūjyapāda Śrīdhara Mahārāja in proper esteem and felt great joy in engaging in spiritual discussions (iṣṭa-goṣṭhī) with him. The founder of Śrī Devānanda Gauḍīya Maṭha, situated at Tegharī Pāḍā in Śrīdhāma Navadvīpa— Nityalila Pravistha Pūjyapāda Tridaṇḍi Gosvāmī Śrīmad Bhakti Prajñāna Keśava Mahārāja, as well as Nityalila Pravistha Pūjyapāda Tridaṇḍi Gosvāmī Śrīmad Bhakti Sāraṅga Gosvāmī Mahārāja, both accepted the tridaṇḍa-sannyāsa order from Pūjyapāda Tridaṇḍi Gosvāmī Śrīmad Bhakti Rakṣaka Śrīdhara Deva Gosvāmī.

The one who widely preached the divine message of Śrī Caitanya Mahāprabhu in the Western countries and established numerous maṭhas and temples, who accepted tridaṇḍa-sannyāsa from Pūjyapāda Keśava Mahārāja, and became world-renowned as Tridaṇḍi Svāmī Śrīmad Bhaktivedānta Swāmī Mahārāja, he too, held him in high regard as his elder godbrother and deeply learned companion in bhajan. He would often come to Śrīdhara Mahārāja, listen to Kṛṣṇa-kathā from him, and experience immense spiritual joy.

Pūjyapāda Mahārāja, following the guidance of his intelligent parents, became proficient not only in English during his formal education, but also deeply versed in Sanskrit. Born into a family of renowned scholars, his natural poetic talent was evident from a very young age through his composition of Sanskrit verses. This innate, divinely-gifted ability further blossomed under the shelter of the lotus feet of his most worshipable Śrīla Prabhupāda.

During his manifest presence, Śrīla Prabhupāda was especially pleased with Śrīdhara Mahārāja’s compositions, particularly when reciting his ‘Śrīmad Bhaktivinoda Viraha-daśakam.’ The intense and profound affectionate devotion he held toward Śrī Gurupādapadma becomes easily apparent through the stotras he composed such as, Śrī Prabhupāda Padma Stavaka, Śrī Dayita-dāsa Praṇati Pañcakam, Śrī Dayitā-daśakam, and Śrī Prabhupāda Praṇati.

In addition to these, he also composed Śrīmad Gaurakishora Namaskara-dasakam, Śrīmad Rupa-pada-rajah Prārthanā-dasakam, Śrīman Nityānanda Dvādasakam, Śrīla Gadādhara Prārthanā, Rik tātparyam, Śrī Gayatri Nirgalita-artham, Śrī Prema Dhāma Deva Stotram, Śrī Gaurasundara-nati Sutram, which have earned special reverence within the Gauḍīya Vaiṣṇava society.

During their manifest presence, exalted and ever-absorbed Vaiṣṇavas such as Śrīpāda Kṛṣṇadāsa Bābājī Mahārāja and Tridaṇḍi Gosvāmī Śrīmad Bhaktivicāra Yāyāvara Mahārāja would joyfully sing and relish these stotras with great affection. His crown-jewel composition, Śrī Prema-dhāma Deva Stotram, contains concise remembrances of nearly all the pastimes of Śrīman Mahāprabhu—His early, middle and final līlās. If all these stotras were to be compiled and published as a dedicated book with word-by-word meaning, explanations, and translations, it would undoubtedly emerge as a great devotional scripture, ideal for daily recitation.

The Bengali devotional song composed by him, titled ‘aruṇa-basane sonār sūraj,’ which is sung on the occasion of Śrī Gaurasundara’s appearance, is cherished and sung with great affection by the Vaiṣṇavas. Furthermore, the entire Bhakti-rasāmṛta-sindhu, composed by Śrīla Rūpa Gosvāmīpāda—including the original Sanskrit verses, commentary, explanations, and Bengali translation—was published under the editorial guidance of Pūjyapāda Śrīdhara Mahārāja. In addition, several texts like, Śrī Prapanna-jivanamritam (A collection of Sanskrit verses composed by Śrīla Mahārāja, along with Bengali translation), Śrīmad Bhagavad Gītā (Original Sanskrit verses, anvaya and Bengali translation) have been published and the following texts in English. He also oversaw the publication of several English Language texts, many of which are held in high esteem and widely circulated among scholars and devotees in Western countries.

Ambrosia—the lives of the surrendered souls.
The Search for Śrī Kṛṣṇa Reality the beautiful (Eng. & Spanish).
Sree Guru and His Grace (Eng. & Spanish).
The Golden Volcano of Divine Love (Eng. & Spanish).
Sree Sreemad Bhagavad Geeta—The hidden treasure of sweet ambrosia.
Śrī Śrī Prapanna Jivanamritam (Life nectar of the surrendered souls).
Loving search for the lost servant.
Relative worlds.
Sree Sree Prem Dhāma Deva Stotram (Beng., Eng., Hindi, Spanish, Dutch & French).
Reality by itself & for itself.
Levels of God Realization—the Kṛṣṇa Conception.
Evidencia.
Sree Gauḍīya Darshan.
The Bhagavata.
Sadhu sanga (Monthly).
La-Busqueda De Śrī Kṛṣṇa.
The Search.
The Divine Message.
Haridas Thakur.
The Guardian of Devotion.
Lives of the saints.
Subjective Evolution.
Ocean of Nectar.

It is a matter of great joy for us that, being drawn by the pure devotional conclusions emanating from the lotus mouth of Pūjyapāda Mahārāja, many sincere and discerning seekers from Western countries have come to Śrīdhāma Navadvīpa, to the Śrī Caitanya Sārasvata Maṭha, and have attained the fortune of taking shelter at his lotus feet. Even while Śrīla Mahārāja was performing the pastimes of being in a semi-reclined or bedridden state, these Western devotees recorded his English lectures on tape, and later published them as books. These books are now held in great esteem by the English-speaking scholarly community in the West, and through the enthusiastic efforts of these devotees, several preaching centers—including in prominent cities such as London—have been established. At these preaching centers, the teachings of Śrī Śrīla Prabhupāda on pure devotion are being widely disseminated in various languages. While remaining in a single place, Śrīla Mahārāja fulfilled the prophetic words spoken by Śrīman Mahāprabhu: ‘pṛthivīte āche yata nagarādi-grāma, sarvatra pracāra haibe mora nāma.’ In India, the centers he established—such as the Śrī Caitanya Sārasvata Maṭha (Navadvīpa), Śrī Caitanya Sārasvata Āśrama (Hāpāniyā, Bardhamān), and Śrī Caitanya Sārasvata Kṛṣṇa Anuśīlana Saṅgha (Puri—Swargadvār, Dumdum Park, and Dumdum Airport)— continue to carry forward the preaching mission of Śrī Caitanya's message. Pūjyapāda Mahārāja, before his departure, appointed his disciple Parivrājakācārya Tridaṇḍi Svāmī Śrīmad Bhakti Sundara Govinda Mahārāja as the President-Ācārya of all these maṭhas.

On the day before his divine disappearance, most revered Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Ṭhākura expressed a heartfelt desire—to hear the bhajan ‘śrī rupa manjari pada, sei mora sampada, sei morabhajan pujana,’ composed by Śrīla Narottam Das Thakur, sung by Pūjyapāda Śrīla Bhakti Rakṣaka Śrīdhar Deva Gosvāmī Mahārāja. Śrīdhara Mahārāja carried that blessing and compassionate glance upon his head throughout his life, and until the final moments of his manifest presence, he remained wholeheartedly dedicated to fulfilling the innermost desire of Śrīla Prabhupāda, the true follower of Śrī Svarūpa Dāmodara and Śrī Rūpa Gosvāmī. A few days before his disappearance, Śrīla Prabhupāda had also declared:

"The current of pure devotion will never be stopped. You must continue to preach the innermost aspiration of Śrīla Bhaktivinoda Ṭhākura with even greater enthusiasm.”

Ṭhākura Śrīla Bhaktivinoda, is a Rūpānuga Mahājana.Our most worshipable Śrīla Prabhupāda firmly established the great ideal of fulfilling the innermost desire of Śrīla Bhaktivinoda. His prominent disciples—such as Pūjyapāda Tirtha Mahārāja, Gosvāmī Mahārāja, Mādhava Mahārāja, Vana Mahārāja, Yāyāvara Mahārāja, Kṛṣṇadas Babaji Mahārāja, and Śrīla Śrīdhar Mahārāja—faithfully carried forward this mission and are thus counted as the intimate associates of the followers of the Rūpānuga Śrīla Prabhupāda.

At present, in order to attain the shelter of the lotus feet of the ever-liberated associates of Śrī Śrīla Prabhupāda, who have now entered into the eternal līlā, those who consider themselves the servants of the servants of his dedicated followers must firmly hold in their hearts a deep hope and determination to fulfill Śrīla Gurudeva’s innermost desire. In this endeavor, the dust of the feet, the foot-bathing water, and the remnants of the prasāda of the Rūpānuga vaiṣṇavas are our sole strength and faith.

Pūjyapāda Śrīla Bhakti Rakṣaka Śrīdhar Deva Gosvāmī Mahārāja entered Nityalīlā on 12th August at 5:48 AM. However, even before that—starting from 5th August—he had already become silent, entering into deep internal meditation, fully absorbing his mind in the lotus feet of his worshipful Lordships—Śrī Śrī Guru-Gaurāṅga Rādhā-Govinda Sundara, and had taken to resting posture (śeṣa-śayyā). The way his devotees from India and abroad became absorbed day and night in serving his holy body during those final days was truly unprecedented, inconceivable, and worthy of emulation. Following the ideal of service rendered by Śrī Śrīla Īśvara Purīpāda to Śrī Śrīla Mādhavendra Purīpāda during the latter's final pastimes, a few young boys from Gauḍa-deśa engaged themselves in serving Gurudeva. Among them, one boy in particular—named Tapan, offered himself in body, mind, and words with extraordinary devotion in guru-sevā, and thus became a worthy recipient of Gurudeva’s mercy and blessings.

Four days prior to the unmanifest līlā of Pūjyapāda Śrīdhara Mahārāja, that is, on Monday, 8th August, Śrīmad Bhakti Pramoda Purī Mahārāja had the blessed opportunity to come to Śrī Caitanya Sārasvata Maṭha to have darśana of Pūjyapāda Śrīdhara Mahārāja. He remained there until Śrīdhara Mahārāja’s disappearance, and in the meantime, had the rare fortune of being present at his lotus feet and rendering some humble service from time to time.

Following Pūjyapāda Mahārāja's aprakat līlā, his divine body was carefully moved from his room on the second floor, accompanied by his bed, to the Natya Mandir, which stands opposite the Śrī Mandir of his beloved deity Śrī Śrī Guru-Gauranga Rādha Govinda Sundar Jiu. The Maha Sankīrtana continued for a long period of time. After 11:41 AM, the divine body of Mahārāja was then taken to Tulsitala, situated to the north of the Natya Mandir. There, his body was bathed in Ganga water, and ghee was gently applied after wiping his holy form. A Mahāsnān was performed with copious amounts of Ganga water, accompanied by the chanting of sacred mantras. New clothes were offered to him, Tilak was marked on all twelve limbs, and the samādhi-mantra was inscribed on his chest as per the rites outlined in the Saṁskāra-Dīpikā. Thereafter, on the northern side of the temple, a seven-and-a-half-foot-deep sanctified chamber was prepared. Facing east, Śrīla Mahārāja was respectfully seated in uttamāsana. Following this, a grand ceremonial worship was performed using sixteen kinds of sacred articles, accompanied by offering of mahā-prasāda and final ārati. After that, he was adorned with garlands and sandalwood paste offered as prasāda. Amid resounding kīrtana and victorious chants, his divine body was offered samādhi with a sacred mixture of salt and soil, The entire samādhi ceremony was conducted under the priestly supervision of Śrīmad Puri Mahārāja.

Śrīmad Govinda Mahārāja inscribed the samādhi-mantra on the chest of Pūjyapāda Śrīla Mahārāja. During this deeply emotional moment, Śrīla Mahārāja’s beloved kīrtanas—such as ‘śrī rūpa-mañjarī-pada’—were sung with heartfelt devotion. Vaiṣṇavas from almost all the maṭhas of Navadvīpa town and Śrī Dhāma Māyāpura gathered there to offer their obeisances. Each came forward to offer a garland to Pūjyapāda Mahārāja, expressing their deep reverence and gratitude for his divine presence and service.

By the time the samādhi ceremony was completed, it was 1:30 p.m. Following the conclusion of the daily worship, bhoga offering, and ārati of the Deities, mahāprasāda was served to all the assembled Vaiṣṇavas with great care and devotion. Śrīmad Bhakti Pramoda Purī Mahārāja, along with Śrīman Dayāla Kṛṣṇa and Gopīnātha Dāsa Brahmacārī, spent the night at the Kolergañja Maṭha, and the next morning, he returned to his Śrī Gopīnātha Gauḍīya Maṭha located in Śrī Dhāma Māyāpura.

Regarding the departure of Śrī Śrīla Nāmacārya Ṭhākura Haridāsa, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī recorded Śrīman Mahāprabhu’s own words in payāra as follows:

haridāsa āchila pṛthivīra ‘śiromaṇi’
tāhā binā ratna-śūnyā ha-ila medinī
kṛpā kari ’kṛṣṇa more diyāchilā saṅga
svatantra kṛṣṇera icchā, hailā saṅga bhaṅga
(Śrī Chaitanya Caritāmṛta, Antya Līlā, 11.97-11.94)

Today, having lost one of the dearest associates of our most worshipable Śrīla Prabhupāda, we find ourselves submerged in an ocean of grief. The void left by his disappearance can never be filled. Vaiṣṇavas are faultless, and we humbly pray that Pūjyapāda Mahārāja may forgive all the mistakes, offences, and faults we have committed, whether knowingly or unknowingly, and shower his infinite mercy upon us. We bow down at his feet in earnest prayer. Pūjyapāda Mahārāja has now become engaged in the eternal service of Śrī Śrīla Prabhupāda. May he, out of his boundless mercy, also bless us with the eligibility to serve the lotus feet of Śrīla Prabhupāda, along with his eternal associates. With this heartfelt prayer and humble appeal, I now bring my words to a close.

On the 11th day, 5th Bhadra, 22nd August, a Virah Sabha was organized at Śrī Caitanya Sārasvata Maṭh, with participation from numerous Tridaṇḍī Sannyāsīs, Brahmacārīs and Gṛhastha, devotees from various Gauḍīya Maṭhas. Pūjyapāda Tridaṇḍī Swami Madhusudan Mahārāja, the ācārya of Śrī Kṛṣṇa Chaitanya Maṭh in Bardhaman, also took part in the Virah Sabha and Utsav Anushthan. Tridaṇḍī Swami Śrīmad Bhakti Hridaya Mangal Mahārāja, the Joint Secretary of Śrī Caitanya Gauḍīya Maṭh Calcutta, contributed by praying for Śrīla Mahārāja’s blessings, singing his glories in English for the benefit of foreign devotees. Śrīman Narayan Mahārāja, the Maṭh-incharge of Māyāpur Śrī Caitanya Gauḍīya Maṭh, joined the Utsav along with the devotees of the Maṭh. Devotees from various branches of Śrī Gauḍīya Maṭh also gathered for this Anushthan.

From Śrī Caitanya Sārasvata Maṭha, the present ācārya and sevakas—Śrīmad Haricaraṇa Dāsa Brahmacārī, Śrīmad Sundaraśyāma Brahmacārī, Śrīman Nīmāī Dāsa Brahmacārī, along with several distinguished devotees from both India and abroad, sung the glories of Śrīla Mahārāja’s transcendental qualities and service. From morning until the midday bhoga offering, continuous recitation of glories of Śrīla Mahārāja filled the atmosphere with heartfelt remembrance and reverence.

After praying for the blessings of Śrīla Mahārāja by offering vāṇī puṣpāñjali, Śrīmad Bhakti Pramoda Purī Mahārāja, accompanied by one of Śrīla Śrīdhara Mahārāja’s oldest disciples, Śrīmad Kṛṣṇaśaraṇa Dāsa Brahmacārī, performed the Vaiṣṇava homa (fire sacrifice) in the veranda located on the western side of the main temple. Following the worship, bhoga offering, and ārati in both the main temple and the samādhi temple, mahāprasāda was distributed to the assembled devotees. As the rain subsided by midday, many people—both invited and uninvited—arrived in groups from Navadvīpa and nearby areas to honor the sacred prasāda. The distribution of prasāda continued unceasingly until evening. The tireless efforts of the devotees of Śrī Caitanya Sārasvata Maṭha in organizing and executing this sacred event were truly exemplary and worthy of emulation.