The following is a glorification given by Shrila Bhaktivedanta Narayana Gosvami Maharaj at the bhajana-kutira of Shrila Bon Maharaj's Madana Mohana Ghera in Vrindavan
Vrindavan, India, July 7, 2001
Today, on this holy occasion, so many learned scholars and saints of Vraja are gathered. I am neither a saint nor a learned person nor a speaker, but I am very glad to see that this scholarly assembly has honored our siksa-guru, Shri Shrimad Bhakti Hriday Bon Maharaj, with their beautiful offerings to his lotus feet. I am also glad to have the darsana of these great personalities as well as the great opportunity to have heard from them. The learned persons here have described some of the glories of Shrila Bon Maharaj in very ornamental language, and I want to say a few additional words in this regard.
What was his purpose in establishing a university in Vrindavan? Why did he preach Indian culture in the Western countries? If we give deep thought to these facts, we will find that he had so much inspiration in his heart to reveal to the world what Shri Chaitanya Mahaprabhu wanted to give.
Who is Shri Chaitanya Mahaprabhu? To fulfill His three desires that had remained unfulfilled in His own pastimes, Krishna took the internal mood and golden hue of Shrimati Radhika and descended in the form of Sacinandana Shri Chaitanya Mahaprabhu. He never opened any school, nor did He write any literature, nor did He establish any sampradaya. He only recited eight slokas, which are known as Shri Siksastakam, and He gave to the world the love of Shri Radhika, which includes the stages of sneha, mana, pranaya, raga, anuraga, bhava, mahabhava, modana, and at last madana.
No one else was able to give what Shri Chaitanya Mahaprabhu has given by His causeless mercy. Mahaprabhu appeared once in this day of Brahma, and He presented this wonderful prema which even Krishna could not give. Actually, although Mahaprabhu relished it, the process to achieve this prema was given by Shrila Rupa Gosvami.
sri caitanya mano'bhistam sthapitam yena bhutale
svayam rupa kada mahyam dadati sva-padantikam
What is the bhava that Shri Chaitanya Mahaprabhu wanted to distribute, and what reasons did Rupa Gosvami establish as the causes of the appearance of Mahaprabhu? Rupa Gosvami established unnatojjvala-bhava as explained in the rasa-lila chapters of Shrimad Bhagavatam. It would require hours to explain the meaning of unnatojjvala-bhava, but in brief I will say something through the following sloka:
anarpita-carim cirat karunayavatinah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-Shriyam
sada hrdaya-kandare sphuratu vah saci-nandanah
["May the Supreme Lord who is known as the son of Shrimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love." (Chaitanya Charitamrita, Adi-lila, 1.5)]
Bhakti manifests from Shri Radha, and it is Her various bhavas that is called bhakti. Radhika's bhavas, namely modana and madana, cannot be given to the world, and even Krishna cannot experience these bhavas, what to speak of others. For that reason, in order to taste them and to distribute a sprinkle of them upon the world, Krishna came with the mood of Shri Radha in the form of Shri Chaitanya Mahaprabhu and gave manjari-bhava. In this unnatojjvala-rasa, Lalita and Visakha have to wait and ask for permission from Shri Rupa Manjari to enter Radhika's kunja.
Shri Chaitanya Mahaprabhu descended to present this elevated bhava, and Shrila Rupa Gosvami established it in the world. You should consider Shrila Bon Maharaj in the succession from Shrila Rupa Gosvami, and only then will you be able to understand his dharma and activities. I am not a learned scholar, and therefore I do not want to say anything more than this.
I knew him since 1946. He was my siksa-guru, and he was one of the prominent disciples of Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada in the line of Shrila Bhaktivinoda Thakura. He left home to surrender to the lotus feet of his Gurudeva by accepting diksa from him, and at that time he was given the name Nandasuno Brahmacari. After initiation, along with his god-brother Hayagriva dasa Brahmacari, he went to Kasi. There they met with the principal of a Sanskrit university who was a very learned and who had even been awarded a prize by the president of India. The principal was Bengali, and therefore when he saw these two brahmacaris he inquired from them, "Are you coming from Mayapura? Are you coming from that person who is freely giving brahminical thread and diksa mantras to those who are not qualified at all -- to sudras -- and making them brahmanas?"
At that time the boys were at the very young age of twenty-three or twenty-four years. They immediately stood up and replied, "Yes, we are coming from Mayapura. Our Gurudeva is Shrila Bhaktisiddhanta Sarasvati Thakura. If you do not mind, we want to know why you are commenting in a critical way. We would like to know the meaning of a sloka, and we hope you will explain it. In Shrimad Bhagavatam it is stated:
yasya yal laksanam proktam
yad anyatrapi drsyeta
tat tenaiva vinirdiset
["If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." (Shrimad Bhagavatam 7.11.35)]
Then, hearing these boys reciting Sanskrit slokas and seeing their intellectual capacity, that scholar began to tremble. Although he was qualified in all studies, he was not able to answer their query.
What was their question? "As stated in the sastras, the divisions of the varnas are given according to the qualities of a person, and not according to his birth. The conception that the son of a brahmana will be a brahmana and the son of a sudra will be a sudra is not that of sastra. If this were the fact, then how has Shri Narada Muni become worshippable for all brahmanas although he took birth in the family of sudras? Not only was this true of Narada, but even Vyasa, Rama and Krishna were not the sons of brahmanas, and still they are worshipped by brahmanas. Why is it so? Can you answer us?"
The principal was not able to answer, and at last his wife pacified the boys and begged forgiveness from them. What else should I say of the scholarly qualities of Shrila Bon Maharaj?
Whenever there was any festival or special occasion, Shrila Bon Maharaj used to invite me with great honor, and he would mercifully give me unlimited affection like a father, even though I am not equal to the great-grandson of His Divine Grace.
He was once narrating how people in general have the understanding that Krishna took birth in Mathura and was later transferred to Gokula by His father, Vasudeva. That is the common understanding prevailing everywhere, but our acaryas, especially Shrila Visvanatha Cakravarti Thakura, Shrila Jiva Gosvami, and Shrila Sanatana Gosvami have given very beautiful and authentic purports to this and all other pastimes. If someone goes deep into their purports, they will find that when Akrura was taking Krishna and Balarama to Mathura from Vraja, it was actually Krishna's expansion Vasudeva Krishna and the expansion of Balarama who went to Mathura.
I have only pointed in the direction of Shrila Bon Maharaj's spiritual life's sketch. What he preached around the world is in the line of what Shrila Rupa Gosvami established regarding the stage of bhajana of Shri Shri Radha-Krishna as shown by Shri Chaitanya Mahaprabhu, and all this can be narrated in one sloka:
aradhyo bhagavan vrajesa-tanayas tad-dhama Vrindavanm
ramya kascid upasana vraja-vadhu-vargena ya kalpita
Shrimad-bhagavatam amalam puranam prema pumartho mahan
Shri-caitanya mahaprabhor matam idam tatradarah na param
(Shrila Visvanatha Cakravarti Thakura)
["The philosophy of Shri Chaitanya Mahaprabhu is that Krishna is the only object of worship. As Krishna is the object of worship, similarly His place, Vrindavan-dhama, is also worshippable. Krishna was worshiped by the damsels of Vrajadhama, and Mahaprabhu recommends that theirs was the highest, topmost grade of worship because it was pure love. Mahaprabhu also taught that Shrimad-Bhagavatam is the spotless Vedic literature, and krsna-prema is the highest goal of life."]
Saying these words, I offer my puspanjali to his lotus feet.
[The above puspanjali speech was translated from Hindi by Shripad Madhava-priya dasa Brahmacari at the Shri Kesavaji Gaudiya Math in Mathura, U.P., India]