His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


First group of 1981 transcripts


81.01.11. B / 81.02.22.A / 81.02.22.B / 81.02.25.B / 81.02.26.A / 81.02.26.B / 81.02.28.B /

81.02.28.C / 81.02.28.D / 81.02.28 / 81.03.01.A / 81.03.01.B / 81.03.02.A / 81.03.02.B /

81.03.02.C_81.03.03.A / 81.03.03.B / 81.03.03.C_81.03.04.A / 81.03.04.B /

81.03.04.C_81.03.05.A / 81.03.05.B / 81.03.05.C / 81.03.05.D / 81.03.06.A / 81.03.06.B /

81.03.07.A / 81.03.07.B / 81.03.07.C_81.03.08.A / 81.03.08.B / 81.03.10.A / 81.03.10.B /

81.03.10.C / 81.03.10.D / 81.03.12.A / 81.03.12.B / 81.03.12.C / 81.03.12.D / 81.03.13.A /

81.03.13.B / 81.08.09.A / 81.08.09.B / 81.08.10.A / 81.08.10.B / 81.08.10.C / 81.08.12.B /

81.08.12.C / 81.08.12.D_81.08 13 / 81.08.13.A / 81.08.13.B.1 / 81.08.13.B / 81.08.14.A /

81.08.14.B / 81.08.14.C / 81.08.17.A_81.08.18.A / 81.08.18.B / 81.08.18.C_81.08.19.A /

81.08.19.B / 81.08.20.A / 81.08.20.B / 81.08.20.C / 81.08.21.A / 81.08.21.B_81.08.22.A /

81.08.22.A / 81.08.22.B / 81.08.22.C / 81.08.25.A / 81.08.25.B / 81.08.26.A / 81.08.27.A /

81.08.27.B / 81.08.27.C / 81.08.27.D / 81.08.27- / 81.08.27.E / 81.08.28.A / 81.08.28.B /

81.08.28.C / 81.08.30.A / 81.08.30.B / 81.08.30.C_81.08.31.A / 81.08.31.B / 81.08.31.C /

81.09.01.B / 81.09.01.C_81.09.02.A / 81.09.05.A / 81.09.05.B / 81.09.05.C / 81.09.06.A /

81.09.06.B / 81.09.10.A / 81.09.10.B / 81.09.10.C_81.09.11.A / 81.09.11.C_81.09.12.A /

81.09.12.B / 81.09.15_81.09.19.A / 81.09.19.B / 81.09.20.A / 81.09.20.B / 81.09.21.A /

81.09.21.B_81.09.22.A / 81.09.22.B / 81.09.23.A / 81.09.25.A /

















Start of 81.01.11. B


Śrīla Śrīdhara Mahārāja: ...to suffer from death, or life in death, death and life, only when we come in Kṛṣṇa consciousness we are living a proper life. Other lives, or life after life in death, or death proper. We should consider that is vidhipor [?] to be in vidhipor [?] that is a disfigured state; that is death. And to be in our own intrinsic function, that is life. And that only in Kṛṣṇa conception we have that normal life.

Samuveda pradityum [?] Gaura Haribol.


Devotee: ________________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Necessarily ______ exceptional case _______ Kṛṣṇadāsa Bābājī.


Devotee: ______________ [?]


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. That may be exceptional cases. The general case is, tenor is that, but exceptional cases. Just as in the case of Kṛṣṇadāsa Bābājī. He feels that his tendency is towards sākhya-rasa. He, when he sings the song of sākhya-rasa, he feels much pleasure there. As much as I can understand, “That my most heart touching feeling from within comes to mix with the sākhya-rasa.” But still he’s going on with that. A special digression in the path may be. Rare case, but generally the way, the Guru paramparā, the mantram, it is all meant, couched in such a way as to facilitate our progress in the mādhurya-rasa. The Guru paramparā, all the Gurus, they’re of mādhurya-rasa, and the rūpānugasampradāyathat means mādhurya-rasa. Even, I have not seen, but I can’t remember where, but I am told that in the commentary of Bhāgavatam anywhere Sanātana Goswāmī himself, he is expressing his desire to be rūpānuga. Outwardly Sanātana Goswāmī is Guru of Rūpa Goswāmī, but that very Sanātana who is outwardly Guru of Rūpa, he expressed his desire to become rūpānuga. It is mentioned somewhere in his commentary.


Devotee: In his own commentary?


Śrīla Śrīdhara Mahārāja: Own commentary. It may be in Bhāgavatam, or somewhere. I have not found that myself, or I can’t remember, but I heard that he expressed that rūpānuga, “I wish to be in this way.” It is mentioned. Rūpa Goswāmī was first disciple of Mahāprabhu.


Devotee: Yes, and then Sanātana.


Śrīla Śrīdhara Mahārāja: And then Sanātana, so Rūpa Sanātana. And Rūpa Goswāmī was given the charge of rāga-bhakti, and Sanātana especially of viddhi-bhakti. And with the help of Gopāla Bhaṭṭa; they took the name of Gopāla Bhaṭṭa, both of them in different places, because for his social status. And also some touch and connection with Rāmānuja Vaiṣṇava sampradāya, in Hari-bhakti-vilāsa and other places. And because he was a brāhmaṇa so for some social requirement they took the advantage of the name of Gopāla Bhaṭṭa. And even Jīva Goswāmī he also says that, “What I give to you in a systematic form, I found these in note papers of Gopāla Bhaṭṭa. Collected hither and thither, scattered. These points that I found scattered and unadjusted in Gopāla Bhaṭṭa’s notebook, I have collected them.”

_________________________________________ [?]


    “And I am collecting them in a systematic form and I am representing it to you; taking his name.” Because the brāhmaṇasmay not accept that it’s coming from those that are intimately connected with the yavanas etc, maybe, for that, he has got Gopāla Bhaṭṭa’s connection. And another, that he came from a bona fide Vaiṣṇava School, Rāmānuja, established his tol. But the original distribution is from them only, and we understand that predominance. Rūpa Sanātana. A combination of Rūpa for the rāga-mārga, and Sanātana in the viddhi-mārga; they’re masters.


Bhakti Caru Swāmī: Once you told that in our sampradāya that usually not only in the mādhurya-rasa but they’re strictly the followers of Rādhārāṇī.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Caru Swāmī: That not even the other groups also.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Caru Swāmī: Strictly from Rādhārāṇī’s group in mādhurya.


Śrīla Śrīdhara Mahārāja: Yes, Rādhārāṇī, not only mādhurya-rasa, but in mādhurya-rasa different camps among that may be divided into three. One is Rādhārāṇī’s party, main, and the opposite main party, that of Chandravālī, and then another few small parties in the middle. But we want Her...


Bhakti Caru Swāmī: Exclusively.


Śrīla Śrīdhara Mahārāja: Exclusively, Rādhārāṇī’s party and especially the extreme followers of Rādhārāṇī, that is Lalitā’s group. And again, in the Lalitā’s group Rūpa Mañjarī and that is the principal leader amongst the youngsters.


Devotee: Young maids.


Śrīla Śrīdhara Mahārāja: Young girls. And their facility is; one gentleman asked me, “Why not, why Rūpa and not Rādhārāṇī or Lalitā?” Then I told; our extreme possibility of gain, the highest centre of our gain, is only to be achieved from that point, because Rūpa Mañjarī’s position is unique and in one sense it is the highest position. Why? Rādhārāṇī and Kṛṣṇa, when They’re engaged in intimate līlā, the grown up sakhīsthey have some difference _________________ [?]


Devotees: Some shame; some restriction; reluctance.


Śrīla Śrīdhara Mahārāja: No, not reluctance, some sort of...


Devotee: Reserved, reservations, they don’t like to go there.


Śrīla Śrīdhara Mahārāja: Some sort of shyness may be there, but for the young girls not so much shyness. So when They’re intimately engaged then these small girls they can approach, but when they’re grown up they feel shy to approach. They’re in that position so thereby they can have the chance, the young girls, they can have the chance, in one sense the best facility and privilege they enjoy. So that should be the highest centre of the beginners, at least, not only but for, that should be desirable by all, that even in the most confidential stage of the union, only they can approach. So this is the highest centre, should be considered to be the highest centre of our achievement, ideal. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. I have thought like that, in that way, rūpānuga.


Devotee: This is how you explained to him?


Śrīla Śrīdhara Mahārāja: In my self enquiry that, ‘Why it should be like that?’ Then I have come to this conclusion that this is the unique position which is not possible in any other place in the mādhurya-rasa, in Rādhārāṇī’s camp, and when They’re very closely connected, Both of Them, only these get admission, their admission is possible and not others. So this should be the highest point of our aspiration, the rūpānuga sampradāya. And when Rūpa she sends her youngest sakhīs they can go easily for that purpose, in this way.

    Gaura Haribol. High talks but we’re not fit for that; high talks. Anyhow, one day we may go to that level. That is our aspiration, highest aspiration, the point of our highest realisation, highest aim, to be there, to be pointed out, to be pinned down there. Our fortune may be tied with that aim, anyhow.

    Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura-Nityānanda.

Nitāi bine bhāi rādhā kṛṣṇa pāite nāi [Manaḥ-śikṣā, 1] Everything on the foundation on the grace of Nityānanda and Gaurāṅga, otherwise if the plank is taken out, taken away from our feet, then we shall go down, not knowing where.


Devotee: So our prayer is, Śrīdhara Mahārāja bine bhāi, nitāi pāite nāi.


Śrīla Śrīdhara Mahārāja: The Guru and Gaurāṅga. Then if that main support, that energy that is holding us above, if that goes away from our foot we shall go we know not where. So, Nitāi bine bhāi rādhā kṛṣṇa pāite nāi, that is the finest structure but the foundation is Nityānanda and then Śrī Gaurāṅga. When we get Gaurāṅga, the whole thing is within our clutches, it’s so, both combined, both principles, both authorities combined, and sanctioned from there we may not care for anyone. But Nityānanda Prabhu at the bottom; we must always be thankful to Him. The energy, Baladeva, Nityānanda, the energy, awe in energy, master in Them, and Their grace that will be beautiful. But the plane, the foundation, is also not less important. We must have our gratitude to the foundation first, then the structure is possible. Otherwise everything will fall down, break down. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. This is as we have got conception from our Guru paramparā, Gurudeva, ________ followers of Mahāprabhu Gaurāṅga.

    Yadi gaura nā hoita, tabe ki hoita, kemone dharitām de [Vasudeva Datta / Ghosh] We have come in touch with such higher conception of our own prospect that if, now we shudder that if Gaurāṅga did not come with all these things of so sweet nature then our life would have been useless. How we could live at all? Now we can have such conception. Otherwise we would have been in darkness, no feeling of any necessity, no conception of our prospect, or our own self, all in darkness that is; that piece of, a sort of māyāvādā, and all the atheists.

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.

Nitāi Gaura Haribol. Nitāi Gaura Haribol.


    We are talking mostly of mādhurya-rasa to you. I don’t know whether it is the consequence inevitable that Prabhupāda during just before twenty four hours of his nitya-līlā he wanted to hear Śrī Rūpa-Mañjarī from me, then, is this the cause? That generally I come to place this sort of talk mostly on the head. My tendency is to draw towards this rasa. I don’t know whether it is the effect of his last wish to hear from me rūpa-mañjarī-pada. Hare Kṛṣṇa. Gaura Hari.


The day when I was given dīkṣā initiation by Prabhupāda, Vasudeva Prabhu he asked me, “What sort of Hari kathā you heard from Prabhupāda today, in the day of your beginning this life.”

I told that Prabhupāda told all these things.

“You are very fortunate,” he told, he remarked.

Prabhupāda talked about Rādhārāṇī matters and I reproduced it to Vasudeva Prabhu.

He asked me, “What type of Hari kathā Prabhupāda told to you?”

I reproduced, “Prabhupāda told in this way.”

“You are fortunate enough.”

And my name was Rāmendracandra. Prabhupāda kept it, a little modified, Rāmendrasundara. I asked what is the meaning of Rāmendra I should think, Rāmendrasundara?

“Generally Rāma is Dāsarāthi Rāma” he told “Rāma, Rādhā, Her Master that is Kṛṣṇa.” He told, “Rāma Rādhā.”

That is still ringing in my ear. And when we were sent to discover the Rāmānanda and Mahāprabhu’s Milansthali at Godāvarī, he transformed my name again into Rāmānanda Dāsa. And I feel that I have got most sentimental liking for that place; charm, Godāvarī. And that talk, I find there everything in that discourse, that divine discourse between Rāmānanda and Mahāprabhu, everything, that covers everything of Gaudiya Vaiṣṇava’s Theology. Then, you are to go? What do you think?


Devotees: [Laughter.] We’ll leave this train.


Śrīla Śrīdhara Mahārāja: Leave this train, ha, ha, ha. You go ... after.


Devotee: _________________ Prabhupāda _____________ with some exceptions ______________ [?]


Śrīla Śrīdhara Mahārāja: ___________ They want admission. Their fortune is drawn unconsciously towards that direction. Gradually they will find their self cleansed and grow towards that more clear and clear. They will emerge from inside and take the way towards that. Mahāprabhu mainly came for that. The combination of Rādhā Kṛṣṇa, Their general campaign will be to draw Their common servitors. That will be Their interest. And anusangit [?]


Devotee: Circumstantially?


Śrīla Śrīdhara Mahārāja: Circumstantially?


Devotee: Or supplementary?


Śrīla Śrīdhara Mahārāja: Auxiliary aim will be to draw other camps around.

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.


Devotee: __________________________ [?]


Śrīla Śrīdhara Mahārāja: _____________________________________________ [?]

    “You can will, but to be effected, that is My jurisdiction.”


[karmaṇy evādhikāras te,] mā phaleṣu kadācana

mā karma-phala-hetur bhūr, mā te saṅgo 'stv akarmaṇi


[“I shall now describe niṣkāma karma-yoga, the path of selfless action. You have a right to perform your natural prescribed duties, but you are not entitled to any fruits of that action. You should neither act with desire to enjoy the fruits of your work, nor, as a result, should you be attached to neglecting your duties.”] [Bhagavad-gītā, 2.47]


This is the type of abnegation to the highest. The highest conception of renunciation is here. The māyāvādī’s conception of renunciation, that is not perfect, that is static. But dynamic self abnegation, renunciation when it takes its dynamic character, dedication comes up, comes in. And renunciation makes progress through dedication and it becomes a perfect order when it comes to Rādhārāṇī’s camp. Mahābhāva, rasa-rāja mahābhāva. “I shall, I want to devour the whole.” “But how much you can devour I challenge you to see. I am giving wholesale, in its quality, highest, and your appetite must be quenched.” In this way the challenge, rasa-rāja mahābhāva dui eka rūpa[Caitanya-caritāmṛta, Madhya-līlā, 8.282], consuming and dedicating. And when in its highest degree, both the parties, the negative and positive, when They’re separated how tension is created there. In līlā, in Yogamāyā, who are to serve Them Both, as if unconsciously that forcibly separates Them then what sort of heat is produced there, the viraha; fire, sweet fire that is inconceivable, the fire that is sweet, viraha. “Our sweetest songs are those that tell of saddest things.”


[“Our sincerest laughter with some pain is fraught;

Our sweetest songs are those that tell of saddest thought.”]

(The English Romantic poet, Percy Bysshe Shelley, 1792-1822)


    “Our sweetest songs are those that tell of saddest things.” So saddest things also tasteful, how, and that is in its original, causal position, what is that. The sun’s ray is so hot here we may feel, but in the sun’s original position what degree of heat is there, inconceivable for us. So, order to be placed in Rūpa Mañjarī, that is coming down and that is the most suitable position of our emancipation, our liberated svarūpa. There we can get most benefit, we can draw our most desirable things from such distance in such position. All comprehensive, mādhurya-rasa is all comprehensive containing in it all the different types of rasa, the most comprehensive, accommodating; adjusting and in quality and quantity. That has been told by Mahāprabhu and our Guru paramparā. We want to connect our fate, our fortune there. The tuft of hair should be tied to the toe of the foot of our Guru Mahārāja; may drag on. We are to walk on our head, not by foot, because that is a place where the head we should touch, in śṛngāsana, in the pūjā, what is venerable, we connect our head there. The subjective, super-subjective, super-super-subjective, only with head we can tread over, and not by our foot. Something like that.


Devotees: Heads first, leading head wards.


Śrīla Śrīdhara Mahārāja: Yes. Only by giving our heads, our respects, we can make progress, only giving our head we can enter, we can make progress in that land, that wonderful land.


vaikuṇṭhera pṛthivy ādi sakala cinmaya / māyika bhūtera tathi janma nāhi haya


[“The earth, water, fire, air and ether of Vaikuṇṭha are all spiritual. Material elements are not found there.”] [Caitanya-caritāmṛta, Ādi-līlā, 5.53]


    The wholesale, the soil is made up of stuff higher than we are. And we venture to enter. And who can get, give us that permission? Only His agents, only through His agents; without their help we are only a mass of clay. Only the grace coming and the lump of clay may be taken there as a living thing, who are so much dependent on Guru Vaiṣṇava. Our existence will be at stake, what to speak of progress.

    Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.


Devotee: Mahārāja, ____________________ [?]


Devotee: Balaji, He’s actually Kṛṣṇa, because He’s Balaji, Balagopāl...


Śrīla Śrīdhara Mahārāja: Yes. But four-handed, ha, ha.


Devotee: Actually His original form was two-handed but due to Rāmānuja’s request He manifested two more hands.


Śrīla Śrīdhara Mahārāja: Tried to push two more handed and take Him in Vaikuṇṭha. But He says that, “I am Balaji, and you can’t find in Vaikuṇṭha any young things, they’re all...”


Devotee: ___________________________ [?]


Śrīla Śrīdhara Mahārāja: ___________________________ [?]


Devotee: ___________________________ [?]


Śrīla Śrīdhara Mahārāja: Sarva-dharmān parityajya [Bhagavad-gītā, 18.66]. Ājñajaiva guṇān doṣān, mayādiṣṭān api svakān, dharmmān saṁtyajya [Śrīmad-Bhāgavatam, 11.11.32], to break the law, that should be the main characteristic of a rūpānuga Vaiṣṇava. Another thing, important, what I conceived to be, that this parakīya principle. I have thought it out in a particular way, that all our previous obligations, pati, pati means the husband, he is supposed to have the whole control over the wife, lord ship, and to disobey him, rather to take out our gratitude from him and to go and to seek comfort or pleasure from other sides, that is to get out from our obligation to all commanding force beyond Kṛṣṇa. That is, all our past activity, they have right to exact their demand from us, our karma, jñāna, wandering in the world we have incurred so many obligations in so many places. And when that is considered in one side who wants to master on us to exact our loan, our debt, so they’re one to get out, to take out their debt from us; and that should be placed as pati. They have got their demand to realise from us. So, disobedient to him, to go to Kṛṣṇa’s side, to take our free will to that, that is like parakīya bhajan. Their total demand on us by the environment, that is one side, and they take free will towards God, to Kṛṣṇa, without any obligation.

    Pati vancana [?] Money lender ______________________ When we have borrowed money, so when obliged to him, so to deal with him, to de-throw him, to overthrow him, to disobey him; it is not publicly possible to get out of the obligation. So from the innermost of our heart we must take it clear for our own innermost free will to take it to Kṛṣṇa. Because by our previous life we have acquired so many anti Kṛṣṇa tendencies that have captured, that has made us captive; anyhow to take the free will out of that unconsciously of them and to dedicate it to Kṛṣṇa. From our present position, if we can do so, it is only possible. Wherever we are, and however in debt we are burdened, with free will we can take out of that obligatory circle and put it to Kṛṣṇa’s side, for the inner, our sympathy, our prejudice, our selection, our prayer for that. I’m in the midst of unfavourable environment. The pati, the mother-in-law, and the sister-in-law, and the society, even the scripture – all against, all against, I’m deceiving them to take my free will, stealthily and with the help of a particular group I can approach Kṛṣṇa. Always, always.


Devotee: It’s so wonderful.


Śrīla Śrīdhara Mahārāja: I think that all the prejudices they represent that, mainly, arjapatam, dhuta, sajanam, the society and the scriptures, mainly, and they include almost everything. They’re all on one side, and I must take my free will deceiving them, stealthily. My heart should be dedicated to Kṛṣṇa, my Lord, with Your own agent, take me out. Take me out, and to be bold enough, a little courageously to disobey the past obligations and to approach with our inner most prayer and interest to dedicate as naividyan, to the feet of the Braja party, Kṛṣṇa and His own.


Devotee: Mahārāja, now, for a woman it is easy to develop this mood?


Śrīla Śrīdhara Mahārāja: No. It is rather the opposite.


Devotees: (Laugh)


Devotee: I was thinking that as long...


Śrīla Śrīdhara Mahārāja: The mental path is perverted, so it is very difficult, it will be difficult for them because that same perverted thing will come to occupy the position of the genuine; a more dangerous position. Apparently it may seem that it will be easy, of course to some extent, because Mahāprabhu’s strī śūdra, those that had no privilege in the ordinary, they have been given more, attached more grace for them. But never the less we should be cautious that this womanly nature of this mundane world, that should not be, that should not have no comparison, that may be mistaken for the womanhood of that plane.


Devotee: Mahārāja, what I actually meant is as long as we have the false pride that we are the males, then we cannot develop this mood.


Śrīla Śrīdhara Mahārāja: Yes.


Devotee: So we have to give up that tendency, that feeling, that we are the puruṣa.


Śrīla Śrīdhara Mahārāja: That means that we are not enjoyer, but we are to be enjoyed. That is negative conception. We are to be handled and we are not to handle, this posing, our passive preference, not active; and active in the sense that to convert all this into active but towards Kṛṣṇa’s side - their grace. Viracaya mayi daṇḍaṁ dīnabandho dayāṁ vā [Rūpa Goswāmī’s cātaka bird example]. That is open, no claim, as if, but underground the claim is being established there through non claimant attitude claim is being established. As much as non claimant attitude we can develop, automatically our claim is established there so much. The degree of non claimant attitude; that really establishes claim there in that wonderful land, dedication means such. Gaura Haribol. Gaura Haribol. Gaura Haribol.

    There we thrive, and here we die. Die to live. Ha, ha, ha. The Hegelian theory, that’s a very good thing, Hegel’s side. “For Itself, Reality is For Itself,” and “Die to live.” These two things have impressed me very much, a very general remark, for Kṛṣṇa. All consumer - for Him, everything for Him, a general thing. And Die to Live. If you want to live, you will have to die. Learn to die if you want to live. And to dissolve your ego; to die means to dissolve your ego, and then the covers, one by one; that will be thrown out and the inner jewel that will come with its pristine glory today, finest availability, it will be arranged.

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.


Devotee: Mahārāja, what about the people like Hegel; is it that they have sukṛtifrom their previous birth?


Śrīla Śrīdhara Mahārāja: Yes, might have been, because he could conceive that the ultimate cause, the nature of it is such. It is ontological but it may take shape of a living thing. Satyam śivam sundaram, it will take this connection, the sundaram. And what is sundaram? One day that will come with its full glory. This is sundara, nothing else. To become sundara becomes beautiful, this must be so. Some hazy expression has come there, hither and there. All His own domain and He is free and autocrat. He can throw a drop of nectar hither thither in many places.

    When Acyutānanda went with us to my birthplace, then some educated people there said, “We are so near yet we do not understand Mahāprabhu. How is it that from far away you have come to appreciate? How can you understand it clearly and can see?”


brahmāṇḍa brhamite kona bhāgyavān jīva [guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja]


[“Wandering throughout the material universe, the very fortunate living entity who receives the grace of Guru and Kṛṣṇa receives the seed of the creeper of devotional service.”]

[Caitanya-caritāmṛta, Madhya-līlā, 19.151]


    That was his answer. The brahmāṇḍa, we are within creation, the limit of His creation, and it is said wherever anyone gets such fortune he may come. A few miles of distance, what is that? Even I am repeating, adding, and different casts in the creation. A tree may have sukṛtiwhen flowers are dedicated by a devotee to Kṛṣṇa the tree is getting, acquiring sukṛti. The milk is given to Kṛṣṇa by a devotees and the cow is getting sukṛti. And the dog, he’s watching the temple area, working, and it may get some sukṛti. Sukṛtimay be distributed in this way to any and every direction. So many sak is dedicated to Kṛṣṇa, the vegetables getting sukṛtithereby. In connection with the devotee so many things are acquiring sukṛti. The door is open there, but only through the...


naiṣāṁ matis tāvad urukramāṅghriṁ, sprśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-'bhiṣekaṁ, niṣkiñcanānāṁ na vṛṇīta yāvat


    [Prahlāda Mahārāja states: “Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, Who is glorified for His uncommon activities. Only by becoming Kṛṣṇa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.”] [Śrīmad- Bhāgavatam, 7.5.32]


    The medium of His devotee, that is indispensable, we must have that connection with His devotee. To go to Him the indispensable necessity is His medium, the devotee, the door to enter; it is indispensable.

   Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Gaura Hari. Gaura Hari. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

Yata gatim yatim gatum sahate [?]


    “So I can’t tolerate any blame against My devotees because their very business, their very tendency, their very existence is to give Me out to the all, and if you blame him you are committing suicide. You are going to kill your own Guru, the source of your own fortune. So Vaiṣṇava nindā, Vaiṣṇava aparādha, I can’t tolerate. Especially I want to serve them but I can’t. They won’t allow Me to serve them. I want, My inner tendency is to give something. They’re giving something, the whole thing. I want to give something in return but I am not eligible for that. But if anyone comes to do that I give Myself wholly to him.”


[ye me bhakta-janāḥ partha, ne me bhaktaś ca te janāḥ]

mad bhaktānāṁ ca ye bhaktās, te me bhaktatamā mataḥ


    [“Those who worship Me directly are not real devotees; real devotees are those who are devoted to My devotees.”] [ĀdiPurāṇa]


    That is the theory underlying, that, “I want, I’m always intending to give something to them but they won’t accept. And through love I can’t do anything. I can’t go against them. But if anyhow I find somebody is doing My work, serving him, I cannot but be inclined towards them with much intensity.  Mad bhaktānāṁ ca ye bhaktās, te me bhaktatamā mataḥ.”

Gaura Haribol. No pardoned souls in the servants, serventing Braja. Na pāraye 'haṁ niravadya-saṁyujāṁ. “I declare that I fail. I fail to give you something in return. So I am in debt to you all. The quality of service that you are rendering to Me, it is not in My store to be found that I can give in return, so I remain indebted to you all. Your quality of service is so noble, magnanimous, and great, and of such purest degree, I have nothing in store to give something in response. So I’m indebted to you.”


na pāraye 'haṁ niravadya-saṁyujāṁ, sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ

yā mābhajan durjaya-geha-śṛṅkhalāḥ, saṁvṛścya tad vaḥ pratiyātu sādhunā


[“O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshipped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.”] [Śrīmad-Bhāgavatam, 10.32.22]


End of 81.01.11.B

* * * * * * * *

Start of 81.02.22.A


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Śrīla Śrīdhara Mahārāja: ________________ exhausted ______________________ [?]


Bhakti Caru Swāmī: Mahārāja is telling that he won’t be able to speak much, as it is today he won’t be able to speak or give a lecture.


Śrīla Śrīdhara Mahārāja: I feel exhausted. Yesterday I used Disprin, so exhausted, used Disprin tablet, and then also felt giddiness after noon. Anyhow, now a little better but very weak I feel. Hare Kṛṣṇa.


DhīraKṛṣṇa Mahārāja: The first thing was that I wanted you to, you quote this verse, and this is the mood of your trying to approach Śrīla Śrīdhara Mahārāja.


Bhakti Caru Swāmī: _____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]

“I want you, I have come here to get you as my assistant in my propaganda, preaching life, your help,” but it is suppressed. And externally He’s approaching through the channel of the affection which Sārvabhauma naturally had for Him. Sārvabhauma saw Him like a child because Sārvabhauma’s father and Jagannātha Mīsra of same time and same rank, and Sārvabhauma’s father, and Nilambar Cakravartī, the maternal grandfather, ___________________________ they were classmates.

    Sārvabhauma told that, “That in that relationship I look at him with much affection and I want his welfare.” He told to Gopīnātha, “But you, some people, a particular section are making much of him and in that way you are going to spoil his future. But he’s a gentle, good, and promising child. I shall look after him, just if he can keep up his sannyāsa, though it is taken in a very younger age, I shall have to look after his welfare.”

    In this way Sārvabhauma; and Mahāprabhu also entered in through that channel to conquer his heart. And patiently gave hearing, silent hearing to Sārvabhauma’s explanation according to Śaṅkara School, without any opposition.

    But when he was asked by Sārvabhauma, “What is this? He’s a very bright student and he does not say anything, only silently with much patience he is giving listening, hearing. This is somewhat wonderful, strange.” So when he asked, “Whether you understand or not what I say?”

    Then Mahāprabhu came out, “Yes. I understand the original sūtra, but your explanation I can’t follow. This seems rather to be, to cover the real meaning of the sūtra.”

    Then Sārvabhauma was astounded, “What does he say? What I have explained is all wrong, bogus? Then can you explain yourself the sūtra?”

    “Yes, if you command I can do so.”

    “Do it.”

    Then He began to explain and Sārvabhauma was astounded.

    “What is this?”

    Then anyhow, when the first stage was minimised then Sārvabhauma told, “I have made some explanation about ātmārāma śloka of Śrīmad-Bhāgavatam [1.7.10]. Do you like to hear that?” To maintain his lost prestige Sārvabhauma told like that.

    “Yes. You go on. I shall hear.”

    Then Sārvabhauma explained in nine different ways, nine meanings Sārvabhauma gave to ātmārāma śloka, and thought, “What I have done I have regained my prestige.” With this sort of posing; then, still for some courtesy sake asked, “Can you explain in any more line?”

    “Then if you order I can try.” Then Mahāprabhu there explained in eighteen different meanings that ātmārāma śloka. And this perplexed Sārvabhauma.

    “Gopīnātha told that he is not a human being, and what I now hear it is not possible for any human being to do in this way, śloka background,” and perplexed.

    Then Mahāprabhu showed him His Godly nature, position.


Śaṅkha cakra gadā padma _____________ [?] And then ___ Sita kunja ____________ [?]


[pradyumna — cakra-śaṅkha-gadā-padma-dhara / aniruddha — cakra-gadā-śaṅkha-padma-kara]  [??]


    [“Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the disc, club, conch and lotus.] [Caitanya-caritāmṛta, Madhya-līlā, 20.225] [??]

_______________________________________________________________________ [?]

_______________________________________________________________________ [?]

    Then Sārvabhauma was converted. Hare Kṛṣṇa.


Bhakti Caru Swāmī: Mahārāja, Dhīra Kṛṣṇa Mahārāja __________________________ [?]


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Bhakti Caru Swāmī: _____________________________________________________ [?]

______________________________________________________________________ [?]

    I offer my respectful obeisances to the auspicious lotus feet of Tridaṇḍī Jati Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja. In the stormy night that has fallen after the disappearance of the transcendental sun of his divine grace A.C. Bhaktivedānta Swāmī Prabhupāda, he has risen like the new moon to calm the waves of dissension and give guidance.


Śrīla Śrīdhara Mahārāja: Sanskrit ________ ke?


Bhakti Caru Swāmī & Śrīla Śrīdhara Mahārāja: 12:34 - Bhaktivedānta namake ___15:12


Bhakti Caru Swāmī: Mahārāja is telling that it’s very nice and it’s correct also, but whether it will be beneficial or whether it will be good for the movement, for the society...


Bhakti Sudhīra Goswāmī: But that’s not the idea. I just wanted...


Śrīla Śrīdhara Mahārāja: The publicity may disturb the mentality of some, a portion.


Bhakti Caru Swāmī: ________________________________ [?]


Śrīla Śrīdhara Mahārāja: _____________________ But part of the ISKCON may be so. But still, to give it publicity may not be very judicious.


Bhakti Sudhīra Goswāmī: Yes. I understand that.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: So back to the _______________ So today is the appearance day of Śrīla Bhaktisiddhānta Saraswatī Ṭhākura, and, you can mention how, maybe you can, I think this will be the best thing, if you can just translate this… Prabhupāda once…


Bhakti Caru Swāmī: Prabhupāda ________________________________________ [?] Even among our God-brothers we have misunderstanding, but none of us is astray from the service of Kṛṣṇa. Guru Mahārāja ordered us…


Śrīla Śrīdhara Mahārāja: I can’t follow. The sound is there.


Bhakti Caru Swāmī: Prabhupāda bolchen. Even amongst our God-brothers we have misunderstanding, but none of us is astray from the service of Kṛṣṇa. My Guru Mahārāja ordered us to execute his Mission combined. Unfortunately we are now separated but none of us have stopped preaching Kṛṣṇa consciousness. Even if there was misunderstanding amongst the God-brothers of my Guru Mahārāja, none of them deviated from the transcendental loving service of Kṛṣṇa. The idea is that provocation and misunderstanding may remain between one man and another, but our staunch faith in Kṛṣṇa consciousness may not allow any material disruption. Please therefore try to be sympathetic with any person even if they differ. The only qualification we have to scrutinise is if one is acting in Kṛṣṇa consciousness as far as one is able to do it.


Śrīla Śrīdhara Mahārāja: Good.


Bhakti Sudhīra Goswāmī: So, and then Śrīla Prabhupāda said that among Vaiṣṇavas there may be some difference of opinion due to everyone’s personal identity ______________ [?]


Bhakti Caru Swāmī: Among Vaiṣṇavas there may be some difference of opinion due to everyone’s personal identity, but despite all personal differences the cult of Kṛṣṇa consciousness must go on.


Śrīla Śrīdhara Mahārāja: That’s very good. But there may be gradation. All may not preach from the same rank, same plane. Some from a little superior, some from a little inferior plane, but they’re working to spread Kṛṣṇa consciousness, so it is justified. But all are not of equal level. It should be conceived in this way. Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: So then read this, and just read up to here. He wrote this in ex purporting the Advaita Ācārya in Ādi-līlā, Advaita Ācārya and his sons.


Bhakti Caru Swāmī: There are many disciples of Bhaktisiddhānta Saraswatī Ṭhākura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master.


[21:10 - 22:33, Bhakti Caru Swāmī and Śrīla Śrīdhara Mahārāja speak in Bengali]


Bhakti Caru Swāmī: Śrīla Bhaktisiddhānta Saraswatī Ṭhākura wanted to print as many books as possible and distribute them all over the world.


Śrīla Śrīdhara Mahārāja: Yes. It’s good.


Bhakti Caru Swāmī: __________________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]


Bhakti Caru Swāmī: Mahārāja is telling that, “Yes, that’s true. And the sign of a disciple is in how much he’s been able to grasp the teachings of his spiritual master and act upon those given instructions.


Śrīla Śrīdhara Mahārāja: To understand and to practice.


Bhakti Sudhīra Goswāmī: Yes. So now the point is that, so first Śrīla Prabhupāda is saying there are differences of opinion, but he’s distilled as an essential instruction the publishing and distribution of books.


Bhakti Caru Swāmī: _______________________________________ [?]


Śrīla Śrīdhara Mahārāja: Bṛhat-mṛdaṅga, no objection.


Bhakti Sudhīra Goswāmī: So now in our society the God-brothers, initiating or non initiating, they may have some different ideas about how to execute Prabhupāda’s orders.


Bhakti Caru Swāmī: [24:52 - 25:33, Bengali ?]


Śrīla Śrīdhara Mahārāja: [25:33 - 25:45, Bengali ?]


Caitanya-caritāmṛtapraṇāma mantra ___________saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca.

______________________ [?]


vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

[śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca]


[“I offer my respectful obeisances unto the lotus feet of my spiritual master and to all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī, and all the gopīs, headed by Lalitā and Viśākhā.”] [Magalācaraa]


[26:15 -26:42, Bengali ?] vaiṣṇavāṁś ca, śrī-rūpaṁ sāgrajātaṁ saha-gaṇa.

[26:45 - 26:54, Bengali ?] sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ.

 ______________ lalitā-śrī-viśākhā. [27:05 - 27:42, Bengali ?]

That is the goal, the destination. [27:45 - 30:52, Bengali ?]


    Came through the books, that is of permanent character, it is in black and white, in śāstra, the kaladini [?] that personal attempt that is local and temporary, but the preaching through śāstra, śāstra means through books, writing method, the preaching is more permanent and definite. satam badi madika [?]

    In our speaking we may be a little slack, but when writing something we must be more accurate. The accurate representation and permanent representation of a thing, that is found in the writing things of the scriptures. So to extend, try to extend the scope of the scripture. That is laudable service no doubt.


Bhakti Sudhīra Goswāmī: I should continue? So in the Bhakti-rasāmṛta-sindu...


Śrīla Śrīdhara Mahārāja: In the first stage when there was no script it came from mouth to ear, śruti, in the first stage. From heart to heart, tene brahma hṛdā ya ādi-kavaye [Śrīmad-Bhāgavatam, 1.1.1], the first vibration came from heart to heart. Then from Brahmä’s mouth to the ear of the disciples, then came the writing, to make it permanent, and to spread through the agent also. The book one can carry, who may not be a Vaiṣṇava, may not know anything, but he may carry the advice from one country to another country, it may be extended for preaching purposes, it is more suitable and helpful. Hare Kṛṣṇa. But still, that will be one thing; it is according to the Supreme Will, the division of labour, the choice of the Supreme. He may choose some for śāstric purpose and some for oral purpose. So the superiority may not be decided in this respect, in this matter. The one who is dealing with the śāstra, he must be superior to the man who is not preaching through śāstra. According to His will He wanted one to do in a particular way and wanted some other to do in a particular way. This sort of thinking we must have. Do you follow?


Bhakti Sudhīra Goswāmī: Yes. Is that like...


Śrīla Śrīdhara Mahārāja: His choice, the choice of the Absolute.


Bhakti Sudhīra Goswāmī: Like Haridāsa Ṭhākura? He’s chanting...


Śrīla Śrīdhara Mahārāja: Haridāsa Ṭhākura did not write any book, but his oral preaching, that is also not of less value.


Bhakti Sudhīra Goswāmī: So, in the Bhakti-rasāmṛta-sindu...


Śrīla Śrīdhara Mahārāja: Nityānanda Prabhu, He did not write much, but oral, but His attempt may not be depreciated, the advent of Nityānanda Prabhu, the direct preacher of Mahāprabhu. bhaja gaurāṅga, kaha gaurāṅga [Worship Gaurāṅga, speak of Gaurāṅga], the first rank by oral attempt, and the next, Rūpa Sanātana, through scripture, next stage. Kṛṣṇa.


Bhakti Sudhīra Goswāmī: So, in the Bhakti-rasāmṛta-sindu, Rūpa Goswāmī mentions this general principle of accepting Ācārya, but he doesn’t choose to mention the details because they may vary...


Śrīla Śrīdhara Mahārāja: Who?


Bhakti Sudhīra Goswāmī: ...from one Ācārya to another.


Śrīla Śrīdhara Mahārāja: What does he say?


Bhakti Caru Swāmī: Rūpa Goswāmī, Bhakti-rasāmṛta-sindu ____________________ [?] Repeat that.


Bhakti Sudhīra Goswāmī: That he says that one should accept the Ācārya, and Prabhupāda mentions that he doesn’t go into the details because there may be differences between one Ācārya and the other so he doesn’t choose to mention the details but the general principle that one must accept an Ācārya.


Śrīla Śrīdhara Mahārāja: What does he say?


Bhakti Caru Swāmī: ____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Vital points _______________ Details non important  __________ practised sambandha a little difference there may be, but in the main points they will be one and the same, common. What is the śloka of Rūpa Goswāmī in Bhakti-rasāmṛta-sindu? What is that śloka?


Bhakti Sudhīra Goswāmī: I don’t know the Sanskrit.


Śrīla Śrīdhara Mahārāja: Because already there’s so many groups, śanta, dāsya,vātsalya, mādhurya, and there also any mistake? You say, Caru Swāmī. Vātsalya rasa and mādhurya rasa, they’re antagonistic, so they’re all pure, and genuine, and natural, and they have got real necessity and position. So even antagonistic preaching has got its room there, ha, ha.


Bhakti Sudhīra Goswāmī: Ha, ha, ha. Yes, but in one place Prabhupāda mentions...


Śrīla Śrīdhara Mahārāja: And there are so many branches, in vātsalya rasa also different kinds of branches, not only stale or one thing; in mādhurya rasa so many branches and variegatedness, all serving towards, to Kṛṣṇa, but variegatedness. Just as in the cooked food, the pungent, the salt, the combination of different types.


Devotee: __________________________________________________ [?]


Bhakti Sudhīra Goswāmī: So Prabhupāda mentions that a disciple, he must execute the order of the spiritual master but not offend other Vaiṣṇavas.


Bhakti Caru Swāmī: ____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: As much as possible. Sometimes he may also, just as the elder brother may punish the younger. But the good sense must be there, sincerity. He wants the good of the junior and he may chastise the younger brother. “Don’t do in that way. Do it in this way.” That sort of position, there should be room for that sort of...


Bhakti Caru Swāmī: __________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Yes, if well-meaning, then no harm if he punishes some younger, junior. Na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati [Bhagavad-gītā, 6.40] That is rather a form of affection; punishment is also a form of affection. In vātsalya rasa it is used usually, even Kṛṣṇa is not exempted. Ha, ha, ha.


Devotees: Ha, ha, ha.


Bhakti Sudhīra Goswāmī: But sometimes in our society we have the younger brothers who want to chastise the older brothers. Ha, ha, ha.


Śrīla Śrīdhara Mahārāja: Yes.


Devotee: ________________________________ [?]


Bhakti Sudhīra Goswāmī: So, then, see, knowing that there is variety and there will be difference in preaching we have to accept that. But in our society, in the practical sense of how to remain unified with the difference, that has become a problem. To allow for difference and at the same time remain unified.


Bhakti Caru Swāmī: _____________________________________________________ [?]

In spite of these differences, how to remain united?


Śrīla Śrīdhara Mahārāja: Tṛṇād api...


Bhakti Sudhīra Goswāmī: English.


Bhakti Caru Swāmī: _________________________ [?]


Śrīla Śrīdhara Mahārāja: The spirit of toleration; that should be spread amongst us. If we want to work in a group, in saṅkīrtana, then this sort of qualification is...


Bhakti Caru Swāmī: Essential.


Śrīla Śrīdhara Mahārāja: Essential and inevitable.


tṛṇād api sunīcena, taror api sahiṣṇunā / amāninā mānadena, [kīrtanīyaḥ sadā hariḥ]


[“One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kṛṣṇa.”] [Śikṣāṣṭakam, 3]


This sort of characteristic should be maintained and given more attention if we want to work in a group. The toleration and humility, humility and toleration, otherwise combined we cannot take up any work, big work, and amāninā mānadena, these four qualifications are necessary if we want to go on with saṅkīrtana. Bahubhir militvā yat kīrtanam tad eva saṅkīrtanam, Jīva Goswāmī’s explanation of saṅkīrtana. What is saṅkīrtana? Bahubhir militvā yat kīrtanam tad eva saṅkīrtanam; that if you want to go on in that process then these qualifications should be encouraged within the organisation. The spirit of toleration, humility, and the tendency to give honour to others and not to seek honour for himself; especially pratiṣṭhā, the hitch is there in pratiṣṭhā, in fame, and to maintain one’s own position. By attempting to maintain our own position we cannot give position. These sort of things should be educated among the organisation. By seeking position we may not attain position. Sometimes by not seeking but by giving position to others we can get position. So amāninā mānadena; the hitch, the main hitch is there, and with toleration and also humility, first humility, then toleration, then giving position to others, and not want for himself. Then we can go together and that has been given more stress...


End of 81.02.22.A

* * * * * * * *

Start of 81.02.22.B


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Śrīla Śrīdhara Mahārāja: _____________ mānasa tohār, parama jatane tāhi labho adhikār. If you really want to go on with saṅkīrtana then these four qualifications are indispensably necessary for you.


1) śrī-kṛṣṇa-kīrtane jadi mānasa tohār, parama jatane tāhi labho adhikār

2) tṛṇādhika hīna, dīna, akiñcana chār, āpane mānobi sadā chāri’ ahakār

3) bka-sama khamā-gua korobi sādhan, pratihisā tyaji’ anye korobi pālan

4) jīban-nirbāhe āne udbega nā dibe, para-upakāre nija-sukha pāsaribe

5) hoile-o sarba-gue guṇī mahāśoy, pratiṣṭhāśā chāri koro amānī hdoy

6) kṛṣṇa-adhiṣṭhān sarba-jībe jāni’ sadā, korobi sammān sabe ādare sarbadā

7) dainya, doyā, anye māna, pratiṣṭhā-barjan, cāri gue guṇī hoi’, koroha kīrtan

8) bhakativinoda kadi’, bale prabhu-pāy, heno adhikār kabe dibe he āmāy

[Bhaktivinoda Ṭhākura’sŚikṣāṣṭakam, 3]


[1) If your mind is always absorbed with great care in chanting the glories of Śrī Kṛṣṇa, then, in that process of Kṛṣṇa kīrtana you will gain mastery over the mind.

2) You should give up all false pride and always consider yourself as worthless, destitute, lower and more humble than a blade of grass.

3) You should practice forgiveness like that of a tree, and giving up violence toward other living beings, you should protect and maintain them.

4) In the course of your life, you should never give anxiety to others, but rather do good to them and forget about your own happiness.

5) When one has thus become a great and pious soul, because of possessing all good qualities, one should abandon all desires for fame and honour and make one’s heart humble.

6) Always knowing that Lord Kṛṣṇa resides within all living creatures, one should, with great respect, show honour to all living beings at all times.

7) Humility, mercifulness, respect toward others, and the renunciation of desires for fame and honour - one becomes virtuous by possessing these four qualities. In such a state you should sing the glories of the Supreme Lord.

8) Weeping, Bhaktivinoda submits his prayer at the lotus feet of the Lord: “O Lord, when will You give me possessions of such qualities as these?”]


This attitude should be; we should preach and create such favourable atmosphere so we can go on with saṅkīrtana, that is bahubhir militvā [yat kīrtanam tad eva saṅkīrtanam], the many combined in one campaign we can move.

 Hare Kṛṣṇa ______________________________________ Gaura Haribol.


DhīraKṛṣṇa Mahārāja: Hare Kṛṣṇa. So the next question is that according to Jīva Goswāmī...


Bhakti Caru Swāmī: Mahārāja, Prabhupāda bolchen, according to Śrīla Jīva Goswāmī, a preacher has to accept many disciples to expand the cult of Śrī Caitanya Mahāprabhu. This is risky. __________________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: I want to know the original, śloka.


Bhakti Caru Swāmī: __________________________________________ [?]


DhīraKṛṣṇa Mahārāja: It’s from the Madhya-līlā, Chapter twenty-two.


Bhakti Caru Swāmī: According to Śrīla Jīva Goswāmī, a preacher has to accept many disciples to expand the cult of Śrī Caitanya Mahāprabhu.


DhīraKṛṣṇa Mahārāja: It’s in the purport.


Bhakti Caru Swāmī: Prabhupāda Madhya-līlā ________________________________ [?]


Śrīla Śrīdhara Mahārāja: Mahāprabhu ________________ [?]


yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa, [āmāra ājñāya guru hañā tāra ei deśa

kabhu nā vādhibe tomāra viṣaya-taraṅga, punarapi ei ṭhāñi pābe mora saṅga]


[“Instruct whoever you meet in the science of Kṛṣṇa. Teach them the instructions of Kṛṣṇa in Bhagavad-gītā, and the teachings about Kṛṣṇa in Śrīmad-Bhāgavatam. In this way, on My order, become a Guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow My order, you will soon attain My association.”] [Caitanya-caritāmṛta, Madhya-līlā, 7.128-9]


[03:17 - 04:25, Bengali?]


    Sincerity, the dealing must be sincere. As much as I know I must help the others with that knowledge _______________________ The posterity and ___________________ previous Ācāryas, they have left their knowledge for us. I have studied. I have got that advantage; facility. But in my turn I am not extending that to others. The flow is obstructed by me. I have no right to do so. I must also transmit what I got from the predecessors; to the posterity I must extend that. That is a natural, good feeling, requires this, that what I have got from the ancestors; previous, I must let, allow to pass through me that knowledge to the posterity. This is quite natural. And if I create obstacle in me I shall commit offence. Do you follow?


DhīraKṛṣṇa Mahārāja: Create what; a struggle?


Śrīla Śrīdhara Mahārāja: The knowledge, the flow of knowledge...


DhīraKṛṣṇa Mahārāja: Obstruction in me? Yes, then that’s offence.


Śrīla Śrīdhara Mahārāja: The knowledge from previous to me to the posterity _______ [?]


Bhakti Caru Swāmī: Predecessors?


Śrīla Śrīdhara Mahārāja: Ah, predecessors. What flow is coming from the predecessors and it must pass through me to the posterity. That is natural, the flow of knowledge. But if I create an obstacle in me then it will be an offence. So, especially the spiritual flow, we must not stop when we get from the Ācārya I must transmit to the disciple. That is quite natural. But the difficulty is that we seek our own position. Difficulty is the self seeking mood, self seeking. We must be medium; there’s no harm. But self seeking temperament, that is to be blamed and that is harmful.


Bhakti Caru Swāmī: That should be avoided.


Śrīla Śrīdhara Mahārāja: Avoided. Otherwise, we all may be Guru. Only if I allow my Guru’s flow to pass through me, no harm; he’s bona fide, he’s fitted to be Guru. Only he’s passing his Guru’s thing through him, it is Guru’s property passing through me. As long as I am connected with my Guru, these things I must allow to pass through me. No harm. But when the self centred, ego centred abolished and self centred nature, then the Guru becomes opaque and that Guru is a nuisance to the world. He’s no longer a Guru, who is not a disciple. Who is not conscious of his own Guru, he cannot work on behalf of Guru. His Guru only can do the work of Guru. He must consider him the agent, the medium, then there’s no difficulty, no wrong. Otherwise, when he forgets his own Guru, and he gives something which is not come, not received from Guru, then he’ll create disturbance.


[yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa,] āmāra ājñāya guru hañā tāra ei deśa

kabhu nā vādhibe tomāra viṣaya-taraṅga, punarapi ei ṭhāñi pābe mora saṅga

[Caitanya-caritāmṛta, Madhya-līlā, 7.128-9]


That disciple means to do the service. Everything means that should be taken up with the spirit of service, otherwise then everything is bad. Even beating is service. Hanumān and so many others they created havoc in the world, but they did service. Arjuna, when he fought, he did service, nimitta-mātraṁ bhava savya-sācin.


[tasmāt tvam uttiṣṭha yaśo labhasva, jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham

mayaivaite nihatāḥ pūrvam eva, nimitta-mātraṁ bhava savya-sācin]


    [“Therefore take your stand for battle, take the glory, conquer all the enemies, and enjoy a flourishing kingdom. Actually, all these warriors have long before been killed by Me. O Savyasācin, you simply take all the credit.”] [Bhagavad-gītā, 11.33]


Be nimitta, agent; be conscious of your agency, that you’re agent of a particular person, of your own Guru. Then you go on with the work of Guru; you are quite fit, not any selfish motive; pratiṣṭhāta, “I want fame, I want women, I want money.” Exploitation, the exploitation, the nature of exploitation as well as the nature of renunciation should be eliminated and everything should be done with the spirit of service. Then we are all well, all healthy. The spirit of exploitation and renunciation; both should be avoided, and the spirit of service, and even crossing the śāstric rule, the heart’s purity, that is above. And śāstras are meant for general persons, but there may be higher souls that are above the consideration of the śāstra. Śāstra is generally meant for the mass. Of course, there are different rulings for different stages, but still, on the whole, śāstra means, ‘Whose come to control.’ The purpose is to control. That is not used for the free who are above control, who are naturally posted in that good nature. Śāstra is not for them. Śāstra is for the general mass, to control them, to train them. And who are above training, cent per cent in the service of Kṛṣṇa, śāstra is not necessary there.


Bhakti Caru Swāmī: Viddhi nahi ya [?]


Śrīla Śrīdhara Mahārāja: Viddhi nahi ya - Sarvakam balite viddhi nahi ya [?]

Above rules of conduct; they can create śāstra, their very practises are śāstra.


[dharmasya tattvaṁ nihitaṁ guhāyāṁ] mahā-jano yena gataḥ sa panthāḥ


    [Yudhiṣṭhira Mahārāja said: “The real secret, the solid truth of religious principles is hidden and concealed in the hearts of unadulterated self-realised persons, saints, just as treasure is hidden in a mysterious cave. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahā-janas advocate.”] [Mahābhārata, Vana-parva]


DhīraKṛṣṇa Mahārāja: So previously he had mentioned that if this Ācārya-ship were to be extended, the spiritual characteristic should be maintained.


Śrīla Śrīdhara Mahārāja: The Ācārya’s qualification must be there, if it is extended. A non Ācārya cannot do the work of an Ācārya. Ācārya has got special qualification. What is that? The first consideration is that the Ācārya must be submissive to his own Ācārya, he must be faithful to his own Ācārya. That will be the first qualification. He’s the servant, and it will depend on the percentage of the submission; how much he is subservient to his own Ācārya. The degree, it will depend upon the degree. There’s the difficulty.


Bhakti Caru Swāmī: Mahārāja ___________________ [?]


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


DhīraKṛṣṇa Mahārāja: So the question is that now, this year, the GBC they may extend the Ācārya-ship. So how will this come that they will recognise a Vaiṣṇava, or that he is under certain standards, and he’s making submission to the previous Ācārya? And how will that individual know that he is ready to give dīkṣā?


Bhakti Caru Swāmī: Mahārāja: ____________________________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]


Bhakti Caru Swāmī: _____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: _______________ śāstra and sādhu; it should be considered from mainly two standpoints, one is śāstra, and another is present, reliable, living sādhus. And also, considering the line of  Swāmī Mahārāja as he has expressed his will during his preaching time; and consideration and attention should be given to that; his preaching, his nature, his aspirations. This sort of consideration, and śāstra, as well as living sādhus, śāstra is there and living sādhus, who are they? Who can be relied, who is not very diplomatic. Diplomacy may be very subservient but diplomacy may not have the primary position. Such sādhu’s consideration, and also amongst the present Ācāryas and committee their opinion should be given more value who can be relied to have the success of the movement of the whole institution, broad minded, wide viewed. Whose heart is only to extend the genuine activities of the ISKCON with selfless heart, who wants the extension of the genuine flow of the ISKCON, his opinion should be led more importance. With these considerations the Ācārya should be...


Bhakti Caru Swāmī: Nominated.


Śrīla Śrīdhara Mahārāja: ...selected, nominated. The nomination will come from the body, not from the mass, perhaps. But the body should look to the mass mind also, those that are within ISKCON, they should consider their feeling in this function. Sincerity, śāstric knowledge, and adherence to Guru, and earnestness to take this divine upadeśa, the council to the mass; all these qualifications should be given more importance, in an Ācārya. His inner hankering to give to the people, and his submission to his Guru, and śāstra, and also a friendly temperament with the members of the ISKCON; these considerations should be given importance. And commanding temperament, and who is able to capture the educated minds, as well as the masses, all these qualifications should be reckoned.


DhīraKṛṣṇa Mahārāja: Now, in the Third Canto of Śrīmad-Bhāgavatam [3.4.26, purport], in relation to Uddhava, Vidura, and Maitreya, Śrīla Prabhupāda says, “We should be careful not to transgress the law of maryādā-vyatikrama.”[impertinently surpassing a greater personality]


Śrīla Śrīdhara Mahārāja: Hmm?


Bhakti Caru Swāmī: Śrīmad-Bhāgavatam [20:50 - 21:26, Bengali?]


Śrīla Śrīdhara Mahārāja: That will be a good conduct, or courtesy, to take his permission, consent; that will be a good thing. But a general look is given in Gītā, Bhāgavatam, Upaniṣad; that is samit paniḥ śrotriyaṁ brahma niṣṭham.


[tad vijñānārthaṁ sa gurum evābhigacchet, samit paniḥ śrotriyaṁ brahma niṣṭham]


    [“One who wants scientific knowledge about the Supreme Truth must approach a bona fide Guru and offer him everything required for sacrifice. The Guru must be fixed in the truth, having heard it from a genuine source.”] [Muṇḍaka Upaniṣad, 1.2.12]


    Well versed in the knowledge of scriptures, and who has unconditioned adherence towards a spiritual entity, that should be the real sign of an Ācārya; śāstra and the purpose of the śāstra; adherence to both of them, sādhu and śāstra, and sādhu śāstra rupaistra tattva. In Gītā also, jñāninas tattva darśinaḥ.


[tad viddhi praṇipātena, paripraśnena sevayā

upadekṣyanti te jñānaṁ, jñāninas tattva darśinaḥ]


[“You will be able to attain all this knowledge by satisfying the enlightened spiritual master with prostrate obeisances, relevant enquiry, and sincere service. Great souls who are most expert in scriptural knowledge and endowed with direct realisation of the Supreme Absolute Truth will teach you that divine knowledge.”[ [Bhagavad-gītā, 4.34]


Some sort of knowledge, who is established in the divinity, and who can express the characteristic of the divinity to others, that is jñānina, who have got direct perception about divinity and who can also give vent to that perception to the public. That should be the – who knows and who can make others to know; the real characteristic of divinity. That should be the real sign of Ācārya. And other things; who can mix with the people, with the educated society, who knows different languages of the people, who can write, these are also superficial qualifications. The main qualification is, who is in divinity, and who can spread divinity outside. That will be the intrinsic characteristic of Ācārya. And the external qualification will be…


Bhakti Caru Swāmī: Mahārāja _____________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ________________________________________________ [?]


Bhakti Caru Swāmī: Mahārāja is saying that it’s not actually uttama-adhikārī. Guru’s position is madhyama-adhikārī______________________________________________ [?]


Śrīla Śrīdhara Mahārāja: He has come down in madhyama-adhikārī, because uttama- adhikārīdoes not see anything but in connection of Kṛṣṇa. And madhyama-adhikārīsees both Kṛṣṇa and non Kṛṣṇa. So Guru must see non Kṛṣṇa and then he will transform non Kṛṣṇa into Kṛṣṇa consciousness. So madhyama-adhikārī, this is the work of madhyama-adhikārī, whose conscious of both Kṛṣṇa and māyā, and he’s clever to take from māyā, snatch from māyā’s clutches and send them to Kṛṣṇa’s domain. That is madhyama-adhikārī. But it is unquestionable that he may not be tempted to be again caught under the snare of māyā. That should be guaranteed.


DhīraKṛṣṇa Mahārāja: How is that guaranteed?


Śrīla Śrīdhara Mahārāja: By his movements we are to see, movements, practices, we are to guess...


Bhakti Caru Swāmī: The same thing with a sannyāsī also? How he acts, like that has to be...


Śrīla Śrīdhara Mahārāja: What is their plan? The members of the Governing Body should be given that facility or outside Governing Body also Ācārya may be appointed?


DhīraKṛṣṇa Mahārāja: It may be outside also.


Śrīla Śrīdhara Mahārāja: Outside.


DhīraKṛṣṇa Mahārāja: These are proposals they’re discussing.


Śrīla Śrīdhara Mahārāja: They who are considered qualified should be given recognition, independent of the Governing Body and outside Governing Body. Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: ...that is in Bhāgavatam, and the Paramātmā, yes, wherever there is jīva, his guardian aspect, the Lord, the Bhagavān is also present there without interfering with his freedom. He’s watching, He’s in the company of jīvātmā. His neighbour’s shunned him, abandoned him, but indifferent, indifferently watching; jīva, that is Paramātmā’s attitude. Paramātmā is always jīvātmā, but He does not interfere with his activity.


Devotee: How is it determined?


Śrīla Śrīdhara Mahārāja: How?


Devotee: Yes. What, how is it determined what form a conditioned soul first receives when he contacts māyā, when he enters material existence, who’s to say...


Śrīla Śrīdhara Mahārāja: What does he say?


DhīraKṛṣṇa Mahārāja: He says, “When the jīva first comes into mahat-tattva, what will determine the rūpa, his form? The form the jīva receives...


Śrīla Śrīdhara Mahārāja: Form? What form the jīva takes...


Devotee: What material species of life?


Śrīla Śrīdhara Mahārāja: Material? When jīva is within Brahma conception he has got no individual consciousness; only like some national consciousness, something, hazy. But when there is a push from the side of MahāViṣṇu, or Sadāśiva, then from prakṛti, mahat-tattva. Just in the first stage of life it is bruna [?] In the womb, the non-differentiated body of the child, non-differentiated body, no body conception; no eye, no head, no hand, no leg, in the womb the first conception of the child, first stage of the child, what is known as embryo; so mahat-tattva is a big embryo and from there the child’s nose, eye, brain, hair, everything gradually springing up.


DhīraKṛṣṇa Mahārāja: Mahat-tattva’s a big embryo or big womb?


Śrīla Śrīdhara Mahārāja: No. Prakṛtiis the womb and the first stage of the embryo is mahat-tattva. And then from mahat-tattva bifurcation begins gradually and so many jīva conceptions are coming out. A general ego, mahat-tattva, and individual ego is emanating from mahat-tattva, in many numbers, in huge numbers. The common conception of all the jīvas of all the egos of the jīvas is mahat-tattva. But individual ego is emanating from mahat-tattva. Between the prakṛtiand... prakṛtiis like a watery substance, and teja, that is consciousness, is mingling, coming in prakṛti, in the water, the rays coming into water and there is a commotion and then something is coming, and that is mahat-tattva. And then mahat-tattva again comes to divide itself in innumerable units, and that is so many ahaṅkāra of jīva. Then,

Se citra prakṛtermahān ahaṅkara pancatran mahatrāni. The fivefold gist of the creation, and then that fivefold common basic acquaintances and that is again divided, each divided into three, sattya, raja, and tama. These five into three, it becomes fifteen bifurcated material conceptions. In tama-gua, lastly the earth, water, fire, air, and ether, this is the grossest outcome, product from prakṛti. And the eye, ear, this is the middle, and then the sun, the sound, in this way there’s three divisions from panca tanmatra. From ahaṅkāra the five branches, and every branch has three, then so many, _______________ Twenty-four categories we find ultimately. This is sāṅkhyaphilosophy which explains the nature.


Devotee: Does the living entity begin in - all living entities in the - when they come into the mahat-tattva, do they all begin from the same species of life, or different species of life?


Śrīla Śrīdhara Mahārāja: What does he say?


DhīraKṛṣṇa Mahārāja: When the jīvas first come to mahat-tattva connection, is it the same...


Śrīla Śrīdhara Mahārāja: Hazy common individual conception, and from mahat-tattva then...


DhīraKṛṣṇa Mahārāja: Specified.


Śrīla Śrīdhara Mahārāja: Specific individuality springs up.


DhīraKṛṣṇa Mahārāja: So then it may be different species, not the same species? He wants to know is it the same species or different?


Devotee: He becomes a Brahmā, he becomes an ant, he becomes a hog, he becomes a bird?


Śrīla Śrīdhara Mahārāja: No. That is the basis first, and there we can have, all possibilities in germinal form there.


DhīraKṛṣṇa Mahārāja: All possibilities in a germinal form there.


Śrīla Śrīdhara Mahārāja: In germinal form, in non-differentiated form one cannot detect.


Devotee: That’s coming from...


Śrīla Śrīdhara Mahārāja: The possibility of the product which we see, it was there, but in such a meagre conception it cannot be detected. Because, even again, when mahā-pralaya, the withdrawal of the creation, complete withdrawal of the creation, and it enters into the stage of prakṛti or something like watery substance, the whole thing in a very nutshell is preserved there.

I am told that Japan, they’re manufacturing a library, and in a small library they can keep many books.


DhīraKṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Many, many books. And the script is such that without microscope it cannot be read.


DhīraKṛṣṇa Mahārāja: It’s called microfilm.


Śrīla Śrīdhara Mahārāja: Microfilm.


DhīraKṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: And in a small place a big book is represented.


DhīraKṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Or something like that. There everything is but undetectable way, in prakṛti  it is there. But the Supreme Lord He can detect anything and everything everywhere and His dedicated agent. But to ordinary understanding it is beyond any knowledge, any experience. It is in such a germinal form.


DhīraKṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: We can say, “The possibility,” something like that. It is very meagre; cannot be detected. Again when bifurcated, it is generally becoming bigger, bigger, and branching, just as a tree is in a seed. A big tree is preserved in a seed. Every day we see, in our everyday experience we see that non-differentiated and differentiated is springing up.


DhīraKṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: It is there, in the tree, in the seed, the tree is there, the possibility of the tree, of course the environment is helping, taking the help of the environment, the seed is producing a big tree. Something like that. It is beyond our knowledge. But so much enquiry about the unessential, non essential, it is a bar to devotion. So Brahmā says:


jñāne prayāsam udapāsya namanta eva, jīvanti san-mukharitāṁ bhavadīya-vārtām

[sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir, ye prāyaśo 'jita jito 'py asi tais tri-lokyām]


    [“Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non differentiated platform known as Brahma by hearing the transcendental narratives of Your pastimes (kathā), which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”] [Śrīmad- Bhāgavatam, 10.14.3]


    So Bhāgavata discourages this sort of scrutinising knowledge. There’s no end. If you take up this path of knowing the jñāna mārga, it won’t help you to take you to the real place. Faith, faith will help you. It may help you partly, to consolidate your faith, in the beginning of madhyama-adhikārī. But you, your real help will come from the plane of faith. Brahmā himself says, jānanta eva jānantu [Śrīmad-Bhāgavatam, 10.14.38]. “Those that are very proud of their intellect they may know many things, let them boast, those fools. But it is my conclusion, Oh Lord. I do not know anything. You are infinite. Your ways, Your every movement is infinite. So it is rather insanity to go to enquire after Your ways and nature. Submit, submit, submission, and to have Your Grace, to pray for Your Grace, that is the right way to come to our desired end.”

Jñāne prayāsam udapāsya namanta eva, and jānanta eva jānantu; let them be proud of their knowledge of analysing this thing that thing, no end; there is one particle of sand, if you study for lives together, no end. So don’t go that side. That is wild goose chasing. Come direct through the favourite disciple of the Lord, and begin service as much as permission you are given, take up that, and gradually go towards ānanda-mārga. Sat-cit-ānanda, cit direct to ānanda, don’t waste your energy in cit and sat, sat-cit-ānandam. You are all desirous of getting ānanda, fulfilment, ecstasy, so try to start your journey direct towards ānanda, eliminating sat and cit. But in the way, to certain extent sat and cit their help should be taken in; only take that much and avoid the rest. No ambition should be fulfilled in their company. But what is your intrinsic demand of you nature, that is for ānanda, rasam, sukham, happiness, so begin your journey direct towards the ānandam, Kṛṣṇa. And that is possible through devotion, dedication, through faith. Śraddhāmeans faith, optimistic faith…


End of 81.02.22.B

* * * * * * * *

Start of 81.02.25.B


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Śrīla Śrīdhara Mahārāja:


anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ


    [“May that Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in this age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.4]


jayatāṁ suratau pagor mama manda-mater gatī

mat-sarvasva-padāmbhojau rādhā-madana-mohanau


    [Glory to the all-merciful Rādhāand Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.] [Sambandhādhideva Praṇāma]


dīvyad-vndāraya-kalpa-drumādha, śrīmad-ratnāgāra-sihāsana-sthau

śrīmad-rādhā-śrīla-govinda-devau, preṣṭhālībhi sevyamānau smarāmi


[In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.] [Abhidheyādhideva Praṇāma]


Adharana tinamdante rdhay janati puna puna srimad rupa padam bhoja dumi syama [?]


śrī caitanya mano'bhīṣṭaṁ, stāpithaṁ yena bhūtale

svayaṁ rūpa kadā mahyaṁ, dadāti sva-pandāntikaṁ


    [Narottama dāsa Ṭhākura said: “O when will Śrīla Rūpa Goswāmī, who has firmly established in this world, the pure devotional teachings and principles of Śrī Caitanya Mahāprabhu and thus fulfilled His cherished desires, ever bless me with eternal shelter of his lotus feet?”] [Prema-bhakti-candrika]


mukam karoti vācālaṁ panghum langhāyate girīm

yat kṛpā tam ahaṁ vande śrī gurun dīna-tāranam


    [“I offer my respectful obeisances unto Mādhava, Who is the Personification of transcendental bliss. By His mercy, a blind man can see the stars in the sky, a lame man can cross mountains, and a dumb man can speak eloquent words of poetry.”] [Śrīdhara Svāmī’s Bhavārtha Dipikā, maṅgala stotram, 1]


Śrīla Śrīdhara Mahārāja: _____________ [Bengali ?] ______________ 25.12 minutes] Gaura Haribol.


Tamal Kṛṣṇa Goswāmī: So I’m offering my respectful obeisances unto the lotus feet of my spiritual master, OViṣṇu-Pāda Paramahaṁsa ParivrājakācāryaŚrīŚrī Aṣṭottara-śataŚrīmad A.C. Bhaktivedānta Swāmī Prabhupāda. And I am also offering my respectful obeisances unto His Divine Grace Śrīla ŚrīdharaSwāmī Mahārāja, who I accept just like my spiritual master. Because as it is stated in the Śrī Caitanya-caritāmṛta, that the brother of ones Guru should also be worshipped just like ones own Guru.


Bhakti Caru Swāmī: [25:55 - 26:30, Bengali?]


Tamal Kṛṣṇa Goswāmī: And I’m offering my respectful obeisances unto Śrīla Bhaktisiddhānta Saraswatī Prabhupāda whose appearance day we are celebrating today; because as my grandfather, it is said that the grandfather is even more kindly disposed upon his grandson than the father is upon his own son.


Bhakti Caru Swāmī: [26:55 - 27:43]


Tamal Kṛṣṇa Goswāmī: Although I have never personally associated with Śrīla Bhaktisiddhānta Saraswatī Ṭhākura, I can appreciate his glorious qualities because of the glorious sons that he has produced.


Bhakti Caru Swāmī: [28:04 - 28:18]


Tamal Kṛṣṇa Goswāmī: It is said that a tree can be judged by the fruit that it produces. So the fruit of this tree of Śrīla Bhaktisiddhānta Saraswatī Ṭhākura is the most sweet fruit of all.


Bhakti Caru Swāmī: [28:34 - 28:55]


Tamal Kṛṣṇa Goswāmī: Because actually this is the tree of Śrī Caitanya Mahāprabhu.


Bhakti Caru Swāmī: [29:00 - 29:04]


Tamal Kṛṣṇa Goswāmī: Śrī Caitanya Mahāprabhu came as a gardener to distribute the fruits of this wonderful tree.


Bhakti Caru Swāmī: [29:14 - 29:28]


Tamal Kṛṣṇa Goswāmī: He was feeling great anxiety; how to distribute this fruit of love of God.


Bhakti Caru Swāmī: [29:35 - 29:45]


Tamal Kṛṣṇa Goswāmī: The whole world is very much thirsty, but they do not know how to relieve their thirst.


Bhakti Caru Swāmī: [29:52 - 30:00]


Tamal Kṛṣṇa Goswāmī: Like a man in the desert they are seeing only mirages in the form of family, friendship, and society, and they are thinking that these little drops in the desert will quench their thirst.


Bhakti Caru Swāmī: [30:15 - 30:35]


Tamal Kṛṣṇa Goswāmī: But as explained in the Bhāgavat, these family members and friends are all fallible soldiers who shall one day perish.


Bhakti Caru Swāmī: [30:45 - 31:00]


Tamal Kṛṣṇa Goswāmī: Our life in this material world is like a great war with māyā.


Bhakti Caru Swāmī: [31:08 - 31:14]


Tamal Kṛṣṇa Goswāmī: On account of our attraction for these temporary manifestations of māyā, we are lingering here in this material world birth after birth.


Bhakti Caru Swāmī: [31:25 - 31:34]


Tamal Kṛṣṇa Goswāmī: And we are suffering hardly from the pangs of birth, death, disease, and old age.


Bhakti Caru Swāmī:[31:40 - 31:52]


Tamal Kṛṣṇa Goswāmī: So in such suffering condition, we are grasping for some happiness to relieve the suffering.


Bhakti Caru Swāmī: [32:02 - 32:13]


Tamal Kṛṣṇa Goswāmī: But māyā only presents false hopes and does not actually give us any real relief.


Bhakti Caru Swāmī: [32:20 - 32:27]


Tamal Kṛṣṇa Goswāmī: In this dark world of material existence there is actually some relief, and that light is presented in the form of Śrīmad-Bhāgavatam.


Bhakti Caru Swāmī: [32:38 - 32:50]


Tamal Kṛṣṇa Goswāmī: And in the form of the association of the Lord’s pure devotees.


Bhakti Caru Swāmī: [32:54 - 32:58]


Tamal Kṛṣṇa Goswāmī:


naṣṭa-prāyeṣu abhadreṣu, nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī


[“By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.”] [Śrīmad-Bhāgavatam, 1.2.18]


    Only by service to the Bhāgavata _______________ can we hope to get some relief from the suffering of material existence.


Bhakti Caru Swāmī: [33:16 - 33:44]


Tamal Kṛṣṇa Goswāmī: These great personalities who have come on behalf of Kṛṣṇa are offering us the ripened fruit of love for Kṛṣṇa, love of God.


Bhakti Caru Swāmī: [33:56 - 34:23]


Tamal Kṛṣṇa Goswāmī:


anyābhilāṣitā-śūnyaṁ, jñāna-karmādy-anāvṛtam

ānukūlyena-kṛṣṇānu-śīlanaṁ bhaktir uttamā


[“Pure devotional service is free from all impurities, beginning with karma and jñāna. In other words, it is devoid of all attempts to attain fulfilment through power and knowledge. Śuddha bhakti is the favourable cultivation of service to Kṛṣṇa. In śuddha bhakti, pure devotional service, a devotee constantly serves Kṛṣṇa as Kṛṣṇa desires.] [Bhakti-rasāmṛta-sindu, 1.1.11] & [Caitanya-caritāmṛta, Madhya-līlā, 19-167]


    This bhakti is free from any thought of fruitive reactions and mental speculations and the desire for mystic perfections through yoga.


Bhakti Caru Swāmī: [34:45 - 35:10]


Tamal Kṛṣṇa Goswāmī: These results of jñāna, karma, and yoga, are all to be enjoyed here in this material world, and therefore they are temporary and end in suffering.


Bhakti Caru Swāmī: [35:23 - 35:40]


Tamal Kṛṣṇa Goswāmī: But bhāgavat bhakti is enacted on the transcendental platform.


Bhakti Caru Swāmī: [35:45 - 35:50]


Tamal Kṛṣṇa Goswāmī: It is the activity of the spirit soul.


Bhakti Caru Swāmī: [35:56 - 36:00]


Tamal Kṛṣṇa Goswāmī: And as such it can never be checked, ahaituky apratihatā, yayātmā suprasīdati.


[sa vai puṁsāṁ paro dharmo, yato bhaktir adhokṣaje

ahaituky apratihatā, yayātmā suprasīdati]


    [“The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.”] [Śrīmad-Bhāgavatam, 1.2.6]


Bhakti Caru Swāmī: [36:08 - 36:26]


Tamal Kṛṣṇa Goswāmī: It is expressed when one renders service without any thought of return.


Bhakti Caru Swāmī: [36:33 - 36:42]


Tamal Kṛṣṇa Goswāmī: The mood of the spiritual world is where everyone is rendering service.


Bhakti Caru Swāmī: [36:52 - 37:05]


Tamal Kṛṣṇa Goswāmī: And that service itself is the full repayment, the pleasure of that service is the full repayment for the service rendered.


Bhakti Caru Swāmī: [37:15 - 37:21]


Tamal Kṛṣṇa Goswāmī: Just as Kṛṣṇa gave this message to the gopīs after leaving Vṛndāvana, that, “My dear gopīs, there’s no way that I can repay the service that you have rendered. So you must be satisfied with the service itself.”


Bhakti Caru Swāmī: [37:40 - 37:58]


Tamal Kṛṣṇa Goswāmī: But we are very fearful of coming on this platform because we think that when we become the servant of someone else then we shall lose something, we shall be taken advantage of.


Bhakti Caru Swāmī: [38:11 - 38:29]


Tamal Kṛṣṇa Goswāmī: But Śrī Caitanya Mahāprabhu and His representatives in this disciplic succession are coming to show us the example of how becoming the servant of the servant of the servant of the servant, actually we shall achieve all happiness and success in life.


Bhakti Caru Swāmī: [38:48 - 39:10]


Tamal Kṛṣṇa Goswāmī: This is not a temporary message meant for a particular class of people. Mahāprabhu’s message is meant for the whole world’s society.


Bhakti Caru Swāmī: [39:21 - 39:31]


Tamal Kṛṣṇa Goswāmī: Some people may think that this message is a particular property of a certain class of men.


Bhakti Caru Swāmī: [39:39 - 39:46]


Tamal Kṛṣṇa Goswāmī: But Śrīla Bhaktisiddhānta Saraswatī Ṭhākura has shown that one cannot designate who is a Vaiṣṇava or who is a brāhmaṇa merely by birth.


Bhakti Caru Swāmī: [39:59 - 40:11]


Tamal Kṛṣṇa Goswāmī: And is this not actually the same which Śrī Caitanya Mahāprabhu and His associates demonstrated?


Bhakti Caru Swāmī: [40:19 - 40:24]


Tamal Kṛṣṇa Goswāmī: Just as Haridās Ṭhākura was born in a family of Mohammedans but yet he was raised to the highest position of Nāmācārya.


Bhakti Caru Swāmī: [40:34 - 40:50]


Tamal Kṛṣṇa Goswāmī:


kibā vipra, kibā nyāsī, śūdra kene naya, / yei kṛṣṇa-tattva vettā sei guru haya.


    [“Whether a person is a brāhmaṇa, a sannyāsī, or a śūdra, if he knows the science of Kṛṣṇa, he is to be accepted as Guru.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.127]


    It does not matter what ones background may be, but if he knows the subject matter of Kṛṣṇa, he becomes qualified as Guru.


Bhakti Caru Swāmī: [41:05 - 41:31]


Tamal Kṛṣṇa Goswāmī: This is the day and age when all people want to become equal, but the problem is they do not know the real message of equality, the real method of equality.


Bhakti Caru Swāmī: [41:44 - 42:05]


Tamal Kṛṣṇa Goswāmī: In the name of communism or nationalism or so many other isms they are trying to raise up those who are lower to the position of higher.


Bhakti Caru Swāmī: [42:17 - 42:28]


Tamal Kṛṣṇa Goswāmī: But their attempts are all failures because they do not know what is high and what is low.


Bhakti Caru Swāmī: [42:35 - 42:41]


Tamal Kṛṣṇa Goswāmī: The highest platform of existence is when the soul is unfettered by the encumberment of this material body.


Bhakti Caru Swāmī: [42:53 - 43:00]


Tamal Kṛṣṇa Goswāmī: Only that movement which aims at liberating the soul from its material covering is actually meant to elevate all souls to an equal position.


Bhakti Caru Swāmī: [43:12 - 43:26]


Tamal Kṛṣṇa Goswāmī: Therefore Caitanya Mahāprabhu and His representatives come with a most important message...


[Three or four voices are heard together here for about thirty seconds]


Tamal Kṛṣṇa Goswāmī:


harer nāma harer nāma, harer nāmaiva kevalam

kalau nāsty eva nāsty eva, nāsty eva gatir anyathā


    [“In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.”] [Caitanya-caritāmṛta, Ādi-līlā, 17.21, from Bhan-Nāradīya Purāṇa]


    Only by this Holy Name, of chanting the Holy Name of Kṛṣṇa, can we actually free ourselves from the suffering of this world, and help others to do the same.


Bhakti Caru Swāmī: [44:34 - 45:02]


Tamal Kṛṣṇa Goswāmī: We were most fallen, most impoverished, with no value at all to our possession, but now I feel that on account of receiving this Holy Name, that we have become the most wealthy persons in the world.


Bhakti Caru Swāmī: [45:21 - 45:44]


Tamal Kṛṣṇa Goswāmī: Our only prayer is to keep the Holy Name of Kṛṣṇa wrapped around our neck and the dust of the Lord’s devotees upon our head.


Bhakti Caru Swāmī: [45:54 - 46:15]


Tamal Kṛṣṇa Goswāmī: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: __________________ Giri Mahārāja____________________ [?]


Bhakti Caru Swāmī: Śrīla Śrīdhara Mahārāja is asking you to speak something.


Giri Mahārāja:


oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmilitaṁ yena, tasmai śrī-gurave namaḥ


[“I was blind in the darkness of ignorance but my Spiritual Master applied the ointment of proper spiritual knowledge and thus opened my eyes. Unto him I offer my respectful obeisances.”]


    So, there is a statement in the Vedic literature that one cannot estimate the glories of the Guru.


Bhakti Caru Swāmī: [47:02 - 47:15]


Giri Mahārāja: The original Guru is Śrī Kṛṣṇa.


Bhakti Caru Swāmī: Ādi Guru...


End of 81.02.25.B

* * * * * * * *

Start of 81.02.26.A


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Tamal Kṛṣṇa Mahārāja: ...of your pure heart.


Śrīla ŚrīdharaMahārāja: Hare Kṛṣṇa. Defeated. Hare Kṛṣṇa. Ha, ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Govinda Mahārāja_____________________________ Nitāi. Yesterday I received one postal parcel from HaṁsadūtaMahārāja, who sent a big oil painting or something like that, or photo. Myself, another two, and HaṁsadūtaMahārāja himself, big photo, by airmail, from California or something like that.


Tamal Kṛṣṇa Mahārāja: Jai. This is a picture of yourself with HaṁsadūtaMahārāja.


Śrīla ŚrīdharaMahārāja: Yes.


Tamal Kṛṣṇa Mahārāja: Taken here. Very big size.


Śrīla ŚrīdharaMahārāja: Big size.


Tamal Kṛṣṇa Mahārāja: What you will do with it? You’ll have to frame; are you going to frame it? Very good picture.


Śrīla ŚrīdharaMahārāja: Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa. Kṛṣṇa.


Tamal Kṛṣṇa Mahārāja: HaṁsadūtaMahārāja has great love for you. He keeps your picture on his altar.


Śrīla ŚrīdharaMahārāja: Don’t know. Gaura Haribol. Gaura Haribol. Hare Kṛṣṇa.


Tamal Kṛṣṇa Mahārāja: We had some questions to ask you.


Śrīla ŚrīdharaMahārāja: Yes?


Giri Mahārāja[?]: If, so, the first question is that, what happens to the spiritual master after he leaves this world?


Śrīla ŚrīdharaMahārāja: This is like theosophical question. I think he has given the hint in his own autobiography or something like that, when he was going to America on the journey he expressed his feelings to play with Kṛṣṇa in sākhyarasa. _______________________ [?] When he was passing through the Atlantic he gave vent to his feelings. That may be the salient points in his Vraja līlā. He’d spoken like that; in Vṛndāvana, sākhya rasa.


Bhakti Sudhīra Goswāmī: He once said in Bhāgavat, in hisŚrīmad-Bhāgavatamcommentary in the fourth canto, he said, he mentioned something called vipralambha sākhya.


Śrīla ŚrīdharaMahārāja: Vipralambha sākhya, of course when he’s here, awake in this surface; that is vipralambha. And when he departed from this consciousness of worldly preaching propaganda then he’s already there. It is clearly expressed in his sayings there in the Atlantic. Have you got a copy of that? Nimāi. ________________________________ [?]

It is my understanding about his present position he has expressed there himself his eternal position and the acme of his aspiration has been expressed there.


Bhakti Sudhīra Goswāmī: It’s mentioned that the associates of Nityānanda Prabhu in Gaura līlā are in sākhya rasa.


Śrīla ŚrīdharaMahārāja: Yes. In Vṛndāvana also, Balarāma and Kṛṣṇa, and Nitāi Gaur, and his saying is like that. It is almost clear that he comes from that group. And now he’s again there. Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: You once said that in the later days of ŚrīlaBhaktisiddhānta, he had asked for one cottage in Govardhana. And some pāṇḍā had seen Guru MahārājaŚrīlaBhaktisiddhānta...


Śrīla ŚrīdharaMahārāja: Cottage; yes.


Bhakti Sudhīra Goswāmī: ...saying, “Balarāma, I have come.”


Śrīla ŚrīdharaMahārāja: Yes. Balarāmaamargiyaha[?] And Balarāma with, after that dream he wrote a letter, “I saw Guru Mahārāja in a dream in such a clear way. How is his health now?” And by the time he expired, departed; Guru Mahārāja. And also during his last days he used to tell,Jani kati varsana dehi govardhana tam[?]

“O Govardhana, give me shelter adjacent to you.” And also he told, I heard in Rādhā-kuṇḍa, “That our superior Gurus, they will live inRādhā-kuṇḍa, the highest position. And we are not of such high position, but we shall have to go to Rādhā-kuṇḍa only to serve our Gurus, and then we shall come back to Govardhana nearby and there we shall stay, giving honour to the highest position of our Guru. Always this difference should be maintained between the disciple and the master. The master holds the highest position in the highest place of līlāhe will be there, performing the highest form of service. But we, a little lower, we shall be far away we shall, near but away we shall stay and we shall come and serve them, and again go back. So Govardhana is our position.” Our Guru Mahārāja told. “From Govardhana we shall go to Rādhā-kuṇḍa and we serve our Guru Mahārājas, and then we shall come back and stay in Govardhana.


pūjāla rāgapaṭha gaurava bāṅge [mattala hari-jana viṣaya range]


[The path of divine love is worshippable to us

and should be held overhead as our highest aspiration.]


    Always giving respect to the higher position of the Guru and the RādhāGovinda, I am a little lower, he’s big. This should be the position.


Bhakti Sudhīra Goswāmī: Our GuruMahārāja also he asked in his last days to go to Govardhana on parikramā, SwāmīMahārāja asked.


Śrīla ŚrīdharaMahārāja: Yes. That’s good, Govardhana parikramā.


Śrīla Govinda Mahārāja: _________________________________________ [?]


[refrain] kṛṣṇa taba puya habe bhāi

e-puya koribe jabe rādhārāṇī khusī habe

dhruva ati boli tomā tāi


Śrīla ŚrīdharaMahārāja: _______________________ [?]


Śrīla Govinda Mahārāja:


[7] tumi mor cira sāthi bhuliyā māyār lāthi

khāiyāchi janma-janmāntare

āji puna e sujoga jadi hoy jogājoga

tabe pāri tuhe milibāre


[8] tomāra milane bhāi ābār se sukha pāi

gocārane ghuri din bhor

kata bane chuṭāchui bane khāi luṭāpui

sei din kabe habe mor


[9] āji se subidhāne tomāra smaraa bhelo

boro āśāḍākilām tāi

āmi tomāra nitya-dāsa tāi kori eta āśa

tumi binā anya gati nāi


[refrain: I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Kṛṣṇaonly when Śrīmatī Rādhārāṇī becomes pleased with you.]

[7: O Lord Kṛṣṇa, You are my eternal companion. Forgetting You, I have suffered the kicks of māyā birth after birth. If today the chance to meet You occurs again, then I will surely be able to rejoin You.]

[8: O dear friend, in Your company I will experience great joy once again. In the early morning I will wander about the cowherd pastures and fields. Running and frolicking in the many forests of Vraja, I will roll on the ground in spiritual ecstasy. Oh, when will that day be mine?]

[9: Today that remembrance of You came to me in a very nice way. Because I have great longing I called to You. I am Your eternal servant and therefore I desire Your association so much. O Lord Kṛṣṇa, except for You there is no other means of success.]


[From Prayer to the Lotus Feet of Kṛṣṇa written by Śrīla A.C. Bhaktivedānta Swāmī Prabhupāda on board the ship Jaladuta, Sept. 13, 1965][ISKCON’s Songs of the VaiṣṇavaĀcāryas, pages 26-28]


Śrīla ŚrīdharaMahārāja: He expressed his own position in the eternal līlāthere. I conjecture like that. Hare Kṛṣṇa.


Śrīla Govinda Mahārāja: _________________________________________________ [?]


Śrīla ŚrīdharaMahārāja: And that Sahajal [?] came to his help. He was so earnest in his prayer to Kṛṣṇa so that he may discharge the duty that has been given by his GuruMahārāja to him that Kṛṣṇa had to come down to help him, His friend, for this propaganda. So śaktyāveśa avatāra I take him, I cannot but take him to be so. ______________________ [?]


Bhakti Sudhīra Goswāmī:Tava kathāmṛtaṁ.


Śrīla ŚrīdharaMahārāja:


tava kathāmṛtaṁ tapta-jīvanaṁ, kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad-ātataṁ, bhuvi gṛṇanti ye bhūridā janāḥ


    [O Kṛṣṇa, the nectar of Your words and the narrations of Your pastimes give life to us, who are always suffering in this material world. This nectar is broadcast all over the world by great souls, and it removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this message of Godhead are certainly doing the greatest relief work for human society and are the most magnanimous welfare workers.] [Śrīmad- Bhāgavatam, 10.31.9]


This is what is necessary and this is universal. Everyone can be only satisfied to the highest degree in his heart by tava kathāmṛtaṁ. Raso vai saḥ [Kṛṣṇa is the reservoir of all pleasure], and akhila-rasāmṛta-murtiḥ [Kṛṣṇa is ecstasy Himself]. His very nature is so sweet.Mādhuryam eva nu mano-nayanāmṛtaṁ nu.


[māraḥ svayaṁ nu madhura-dyuti-maṇḍalaṁ nu, mādhuryam eva nu mano-nayanāmṛtaṁ nu

venī-mṛjo nu mama jīvita-vallabho nu, kṛṣṇo 'yam abhyudayate mama locanāya]


[“My dear friends, where is Kṛṣṇa, who is Cupid personified, brilliant as a kadamba flower? Where is Kṛṣṇa, sweetness Himself, the sweetest nectar for my eyes and mind? Where is Kṛṣṇa, who loosens the hair of the gopīs? He is the supreme source of divine bliss. He is my life and soul. Has He come before my eyes again?”] [Kṛṣṇa-Karṇāmṛtam, 68]


madhuraṁ madhuraṁ vapur asya vibhor, madhuraṁ madhuraṁ vadanaṁ madhuraṁ

madhu gandhi mṛdu smitam etad aho, madhuraṁ madhuraṁ madhuraṁ madhuraṁ


[“O Lord Kṛṣṇa! The beauty of Your transcendental form is sweet, but Your beautiful face is even sweeter. The sweet smile on Your face, which is like the sweet aroma of honey, is sweeter still.”] [Kṛṣṇa-Karṇāmṛtam, 92]


Bilvamaṅgala’sKarṇāmṛta, sweet, sweet, sweet, sweetness personified. Madhura, māraḥ svayaṁ. “My first sight I thought Kṛṣṇa was the Lord Cupid, māraḥ svayaṁ, the Master, the Cupid Who can capture everything.” Madhura-dyuti-maṇḍalaṁ nu, “No, no, this is not like lust personified which is to be experienced here only, but dyuti. This is cinmaya, consciousness, cinmaya, spiritual substance. This sweetness is spiritual in characteristic I see, I feel, dyuti-maṇḍalaṁ. Mādhuryam eva, “It is the very gist of all sweetness.” Mādhuryam eva nu mano-nayanāmṛtaṁ, “What is this? My eyesight is being nectarised. Experiencing nectar pouring on my eyes, eyeballs.” Venī-mṛjo nu mama jīvita-vallabho, “Oh, He has already conquered my heart. I’m captured, I’m captivated by the sweetness personified.” Venī-mṛjo nu, “Oh, not only captured my heart but the relation is eternal, a permanent relation. He’s venī-mṛjo nu, I am converted into lady love, and He’s adoring me. He is rubbing softly my venī, that is my hair, tuft, or something like that. So I’m kept permanently friendly in divine love, mādhurya rasa. I’m already admitted into the divine harem, as if.”This is Bilvamaṅgala Ṭhākura’s statement.


Sotava kathāmṛtaṁ tapta-jīvanaṁ. Whatever type it may be; of sorrows or affliction, tapta, loka tapta, painful, different layers of painfulness; that will be removed by tava kathāmṛtaṁ tapta-jīvanaṁ. It will give life to us, hope, that we can... We are not created only to suffer in this mortal world, but the life which can, so rough, can send this painful life of mortality. Tapta-jīvanaṁ, that sort of life vitality we have got in our own intrinsic form. Kavibhir īḍitaṁ kalmaṣāpaham, the speculationists they say that Kṛṣṇa consciousness only does away with kalmaṣāpaham, the sinfulness. But that is only their external acquaintance of Kṛṣṇa consciousness. A sin is nothing in consideration to His purifying capacity. Kavibhir īḍitaṁ kalmaṣāpaham, śravaṇa-maṅgalaṁ śrīmad-ātataṁ,śravaṇa-maṅgalaṁ. As soon as we come in contact, even in the form of sound only through our ear, our realśreyaḥ-kairava-candrikā-vitaraṇaṁ[Śikṣāṣṭakam, 1], our real welfare begins to awake. Śravaṇa-maṅgalaṁśrīmad-ātataṁ, with all the resources, śravaṇa-maṅgalaṁśrīmad-ātataṁ, resources of all welfare, it is surcharged full of them, infinitely, śrīmad-ātataṁ. Bhuvi gṛṇanti ye bhūridā janāḥ, and those that can deal with these things, they who can distribute these things to the world, they are really the givers, they’re the benevolent, they’re the kind-hearted; none else. Bhuvi gṛṇanti ye bhūridā janāḥ, they give enough who gives Kṛṣṇa to us. Others are hopeless and disappointed. Only this sort of transaction should be continued in the world to save the souls from the suffering from the disease of mortal connection. This is like nectar, the nectar divine, Bhāgavatkathā.So go on with this transaction, always giving and if you give you will have supply from the higher position. If you are sincere to give it, you will have no want in your capital. The capital will be supplied as much as you can give, rather. You will have connection with the infinite source; go on.


yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa / [āmāra ājñāya guru hañā tāra ei deśa

kabhu nā vādhibe tomāra viṣaya-taraṅga / punarapi ei ṭhāñi pābe mora saṅga]


[“Instruct whoever you meet in the science of Kṛṣṇa. Teach them the instructions of Kṛṣṇa in Bhagavad-gītā, and the teachings about Kṛṣṇa in Śrīmad-Bhāgavatam. In this way, on My order, become a Guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow My order, you will soon attain My association.”] [Caitanya-caritāmṛta, Madhya-līlā, 7.128-9]


“Whomever you find you only talk with them about Kṛṣṇa only.” Mahāprabhu says, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa, no other engagement. “Whoever you find, any soul, try to save him from this desert of mortality.” 'kṛṣṇa'-upadeśa / āmāra ājñāya guru hañā tāra ei deśa, “I command you. Don’t be afraid. Take the position of Guru, the giver, and give it to all, everyone. Āmāra ājñāya guru hañā tāra ei deśa, Kabhu nā vādhibe tomāra viṣaya-taraṅga, “And I say that the influence of māyā won’t be able to capture you as a reaction. I say.” Kabhu nā vādhibe tomāra viṣaya-taraṅga, punarapi ei ṭhāñi pābe mora saṅga, “And you’ll find in this transaction Myself in you, backing, ei ṭhāñi pābe mora, if you obey My command for distribution to one and all then here you will find Me, that I am there backing you, in this work, punarapi ei ṭhāñi pābe mora saṅga.”


Hare Kṛṣṇa. Hare Kṛṣṇa. KṛṣṇaKṛṣṇa. Hare Rāma Hare Rāma. Gaura Haribol. Gaura Haribol.


    So your great master has engaged you; called you all like so many dedicated soldiers.“Do relief work in this world of mortality and death, relief work, relief work.”


Devotee: Gaura Haribol.


Śrīla ŚrīdharaMahārāja: Gaura Haribol. Gaura Haribol. Nitāi Caitanya.


Giri Mahārāja[?]: Now, it is said that if some disciples do not go back to Godhead in this life, then the spiritual master will come again and again, until they’re all delivered.


Śrīla ŚrīdharaMahārāja: Yes, he may come again and again...


Bhakti Sudhīra Goswāmī: The same...


Śrīla ŚrīdharaMahārāja: But with a little different form, but ultimately he is Kṛṣṇaśakti, as Guru, he will come. You will see him the same in different a colour maybe. When, you see, a teacher imparting primary education, he’s in a particular shape. When the child’s grown up, when he’s in higher education, that same teacher who’s imparting, the student will see him in another figure. Not that in the figure of the primary teacher, not encouched with that sort of teaching mentality, but a different mentality in different play he’s imparting higher education. A little change you will find; in this way.


Bhakti Sudhīra Goswāmī: But the same teacher?


Śrīla ŚrīdharaMahārāja: The same, because God’s Will is backing there; everywhere.


ācāryaṁ māṁ vijānīyān, nāvamanyeta [karhicit

 / na martya-buddhyāsūyeta, sarva-deva-mayo guruḥ]


[Kṛṣṇa told Uddhava: “Know the Ācārya as Myself. I am the Ācārya. Never envy the Ācārya; never blaspheme him or consider him to be an ordinary man. Because the Ācārya channels the infinite, he is greater than the sum total of all the finite. Thus, he is more important than all the demigods.”] [Śrīmad-Bhāgavatam, 11.17.27]&[Caitanya-caritāmṛta, Ādi-līlā, 1.46]


    From different; just as the government from different magistrates continue the government, a little modification, but the higher government is one, and anyhow that same thing is coming from different persons. Something like that. The policy is one and the same.


Giri Mahārāja[?]: Now once, Śrīla Prabhupāda Bhaktivedānta Swāmī, told a story that ŚrīlaBhaktisiddhānta SarasvatīṬhākura, he told his disciples that the spiritual master of Bilvamaṅgala Ṭhākura, who wrote Kṛṣṇa-Karṇāmṛtam, that his spiritual master came again in the form of Cintāmaṇi, to give him, to remind him of Kṛṣṇa.


Śrīla ŚrīdharaMahārāja: Yes. Cintāmaṇi, then Somagiri, and then Kṛṣṇa Himself, He came and delivered from Somagiri, a māyāvādīguru. First Cintāmaṇi; through Cintāmaṇi, not Cintāmaṇi, but through Cintāmaṇithe guru advised him, excited him; and through Somagiri a little digression; and then Kṛṣṇa Himself.


Bhakti Sudhīra Goswāmī: Cintāmaṇiwas vartma-pradarśaka?


Śrīla ŚrīdharaMahārāja: Cintāmaṇivartma-pradarśaka? That was nimitta-mātraṁbhava savyasācin [Bhagavad-gītā, 11.33]; only an agent. Through her, GuruKṛṣṇa, He tackled Bilvamaṅgala. Cintāmaṇi - in form she was Cintāmaṇi, an ordinary prostitute, but through her Guru approached Bilvamaṅgala; and then Somagiri – through Somagiri Guru approached, and then when He delivered from the clutches of Somagiri, from māyāvādātowards śuddha bhakti, then in that case He Himself appeared before him.Siksa-gurus ca bhagavan sikhi-pischa-maulih – so, cintamanir jayati somagirir gurur me, siksa-gurus ca.


[cintamanir jayati somagirir gurur me, siksa-gurus ca bhagavan sikhi-pischa-maulih

yat-pada-kalpataru-pallava-sekharesu, lila-svayamvara-rasam labhate jayasrih]


    [All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayasri (Rādhārāṇī) enjoys the transcendental mellow of an eternal consort.][Bilvamaṅgala Ṭhākura’s Kṛṣṇa-Karṇāmṛtam, 1]


    There they’re also victorious, bhagavan sikhi-pischa-maulih, they’re all vaibhava, that is spiritual extensions of that Divine Master; in that way.


Giri Mahārāja[?]: Now, in the previous life, the same Bilvamaṅgala he had a spiritual master.


Śrīla ŚrīdharaMahārāja: Yes.


Giri Mahārāja[?]: Now did that spiritual master, that individual...


Śrīla ŚrīdharaMahārāja: You see, one thing we should not miss; that is that Kṛṣṇa Himself can give Him, not anyone else. Kṛṣṇa, Kṛṣṇa śakti, so the first starting must come from Him, He’s within. In different forms He’s coming. But without Him none can give Him. The devotees can give Him but they’re also fully – devotees are fully taken in His potency. So Kṛṣṇa can give Himself.Krsna śakti denaham tyaga prabaktam [?] Only the very potency of Kṛṣṇa, the very will of Kṛṣṇa, can give Kṛṣṇa to others. So that internal, fine thread, we must not miss, overlook. He is there. When the real transaction is there then He must be there at the bottom. Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi. Nitāi.


Giri Mahārāja[?]: So, in this story that SwāmīMahārāja told us, he said that ŚrīlaBhaktisiddhānta had concluded by saying to his disciples, “You should all finish your business in this life. Do not make me come again to this world.” Or he said, “Do not make me become a prostitute. As Bilvamaṅgala’s Guru had to come as a prostitute, so you should all go back to Godhead. Don’t make me have to become a prostitute to bring you back again.”


Śrīla ŚrīdharaMahārāja: Hare Kṛṣṇa. A temporary remark; but still, if the Guru comes to the level of prostitute to recruit his previous connected disciples, he’s not in the position of a real prostitute; he’s aprākṛta, only that is a form merely.


Giri Mahārāja[?]: Yes.


Śrīla ŚrīdharaMahārāja: But he’s ha, ha, this is only to encourage our bhajan, this is a remark only to encourage our bhajan in this life. That does not mean that when he comes in the shape of a prostitute he’s in the level of a prostitute. He’s aprākṛtaalways.


Tamal Kṛṣṇa Mahārāja: Now, as you have explained, that your conclusion is that from hearing our Guru Mahārāja’s poem on the Atlantic, that he is in sākhya rasa. He has gone back to Kṛṣṇa as a cowherd boy.


Śrīla ŚrīdharaMahārāja: Yes.


Tamal Kṛṣṇa Mahārāja: Now, if one of his disciples does not complete, if we do not complete our Kṛṣṇa consciousness in this lifetime, and if we have to come back again...


Śrīla ŚrīdharaMahārāja: Ha, ha, ha.


Tamal Kṛṣṇa Mahārāja: ...in the next life, will our Guru Mahārāja leave again Kṛṣṇa’s abode? Or does Kṛṣṇa act through someone else to finish the job?


Śrīla ŚrīdharaMahārāja: Ha, ha. You see, suppose some report has gone to him that some of his disciples are still there neglected, and to take them up it is necessary, some news is going, some wave sent to him. Then he will ask his friend, Kṛṣṇa, “That this sort of news is coming to me. They want me to go there again to take them up. What to do?” Kṛṣṇa’s pleasure, He may say, “Oh. You may ask that friend to do this work.” “No, no. They want me.” “Then what to do? You go again.”


Devotees: [Laughter]


Śrīla ŚrīdharaMahārāja: It is also possible by the will of Kṛṣṇa that in one form he’s there in the service of Kṛṣṇa, and that often that is the fact, and in another mūrti, another, as if in a body, his double, he went to do the work. It is not impossible. If it is possible for a yogīto extend his body in different places, for bhāgavat-bhakta, for a devotee it is nothing. It’s possible that he’s there and he’s here, it is also possible. Hare Kṛṣṇa.

    And it also allowed we see Narottama Ṭhākura said, “When will Lokanātha Goswāmī take me by the hand and guide me toward Rūpa Goswāmī, Rūpa Mañjarī?” For further developed education or service.Lokanatha mora hastay ___________________________ [?]

 It is also possible. His Guru Lokanātha is taking him, Narottama, to Rūpa Goswāmī. “Do the remainder, train him.” Give it to him and to Kṛṣṇa and Rādhārāṇī. It is also possible. And when it is done the disciple will see that they’re all one and the same. No jealousy, “That my Guru of this figure and Guru of that figure, they are different.” It may not be so much complaint in the heart of the disciple. They’re all one and the same. “He gives him to him, yes.” If I have got faith in my Guru he consults me to there for my best benefit. He will go and see one and the same. The same interest, common interest, he will feel in his heart that, “The affection I got from that figure of my Guru, they’re also of the same, not less. My Guru is present here.”


Isva tattva bheda mani haya aparadha[?] It is written about Mahāprabhu in Caitanya-caritāmṛta about Vyenkatta Bhatta, in the South when Mahāprabhu was travelling at that time.Laxshi gopi [?]


    One and the same, what one is doing here another is doing there, that is the same śakti. So there is also oneness and also difference, but still in svarūpa śakti that cohesion, that harmony is always present there. The flow is not treacherous, not jealous; but if there is jealousy then that is of another type to enhance the satisfaction of Kṛṣṇa. That sort of system, and not like jealousy and other differences in this plane.


Tamal Kṛṣṇa Mahārāja: Not envy.


Śrīla ŚrīdharaMahārāja: Not envy. Chandravālī, Rādhārāṇī, different group, but because They promote the satisfaction of Kṛṣṇa to the highest it is planned only for that. That is a separate thing, the competition of love, of dedication competition, not of exploitation, pratiṣṭhā. Exploitation is bad and dedication is good; as much dedication that will help others to encourage in the dedication.Gapara guru sri guli neti dekhatai [?]

    Our Guru Mahārāja used to give this example. When the cowshed is burning, the cow is afraid of the red colour of the fire, then if the same cow she sees the red cloud in the sky, she will be afraid, that cow. “Oh. The burning of the hut we stay in, the cowshed.” So, we may afraid of the fire here but not of the reddish cloud there, though it reddish, the colour of the fire, but not to be afraid by that colour of the cloud. That is of another type.

    So Māyāvādīs are always afraid of some labour. Labour means dissipation of energy. So cid-vilāsa they cannot accept. The movement, the dynamic character of the transcendental world they cannot tolerate. “Oh. Whenever there will be dynamic characteristic there must be some dissipation of energy and reaction.” They’re afraid of this. The dynamic always means, energising means a reaction of labour, dissipation of energy. But in the eternal world the dynamic characteristic can never have any reaction _________ does not bring any depression in its retinue, in the eternal world in the dynamic character. Hare Kṛṣṇa.


Giri Mahārāja: Now, when the spiritual master comes from the spiritual world to reclaim certain fallen souls, is it possible that if he feels his job is very big, that he will bring some other associates from the spiritual sky to assist him in subordinate positions?


Śrīla ŚrīdharaMahārāja: Please again repeat it. What do you say?


Tamal Kṛṣṇa Mahārāja: Sometimes it is said that the spiritual master has eternal associates...


Śrīla ŚrīdharaMahārāja: Yes.


Tamal Kṛṣṇa Mahārāja: ...who come with him. Just as Kṛṣṇa comes with His entourage, so sometimes it is said that the Guru also has some eternal associates.


Śrīla ŚrīdharaMahārāja: Maybe. Maybe. Not always. Then, what’s the trouble? He may come with his associates. It is not impossible. Hmm?


Giri Mahārāja: No trouble.


Śrīla ŚrīdharaMahārāja: Sometimes he may come with associates also, who are to help them from there. There also he lives in a group and sometimes it may be possible that in a group also he may come.


Bhakti Sudhīra Goswāmī: In Antya-līlā of Caitanya-caritāmṛta, Mahāprabhu says to His associates, “That repeatedly you’ll take your birth, again and again, you will be born throughout the universe to spread the saṅkīrtana movement.” And He said, “If you chant Hare Kṛṣṇa then you will never forget Me, or be overwhelmed by anything material.”


Śrīla ŚrīdharaMahārāja: Last portion; what does He say?


Bhakti Sudhīra Goswāmī: He says that His associates they will repeatedly take their birth...


Śrīla ŚrīdharaMahārāja: Associates?


Tamal Kṛṣṇa Mahārāja: He’s saying that in Antya-līlā it is stated by Mahāprabhu...


Śrīla ŚrīdharaMahārāja: Yes.


Tamal Kṛṣṇa Mahārāja: ...that, to His associates, “That you will come again and again to spread this saṅkīrtana movement.”


Śrīla ŚrīdharaMahārāja: Yes.


Tamal Kṛṣṇa Mahārāja: So what is your question?


Bhakti Sudhīra Goswāmī: So my question is that sometimes isn’t the spiritual master’s position that he’s remaining within this universe to preach the saṅkīrtana movement. He may, you were saying, he may go back to Kṛṣṇa, he may also remain.


Tamal Kṛṣṇa Mahārāja: He may take birth again you’re saying?


Śrīla ŚrīdharaMahārāja: He may come again. One may be ordered to come again and again. That is not impossible.


Tamal Kṛṣṇa Mahārāja: Kṛṣṇa’s will.


Devotee: ________________________________________ [?]


Śrīla ŚrīdharaMahārāja: Whether Gurus here or there he has got some connection with Kṛṣṇa always.


End of 81.02.26.A

* * * * * * * *

Start of 81.02.26.B


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Tamal Kṛṣṇa Swāmī: Sometimes it is said, that the spiritual master, when we speak of the spiritual master, we say our eternal Lord and master. Sometimes we address the Guru as our eternal Lord and master. So eternal means without beginning and without end. Now just like in my own case, I am a very conditioned person and yet now on account of my Guru Mahārāja’s order I am accepting disciples. But I cannot say that eternally I was a liberated soul. I feel myself to be very conditioned. How are they to understand that this person is my eternal Guru if at one point he is seen to have been engaged in very ordinary activities?


Śrīla Śrīdhara Mahārāja: _________ [?]


Devotee: _____________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ______________________ [?] That is your point?


Tamal Kṛṣṇa Swāmī: Well I don’t know what his translation was, my point is, I’ll repeat it again. That taking myself as an example, Tamal Kṛṣṇa, I was a very ordinary person, very sinful, but by the grace of my Guru Mahārāja I have come to Kṛṣṇa consciousness a little bit. And by his order I am giving dīkṣā to others. Now it is said that the Guru is eternally the Guru of some disciple, so how is it that I could be eternally someone’s Guru, when I was only twenty years ago a sinful person? I can see our Prabhupāda is always in a liberated condition, so exalted, but I am very ordinary. No problem for me, but what about my disciples?


Śrīla Śrīdhara Mahārāja: You see, whether you know this story or not. When Kṛṣṇa in Dvārakā once told that He’s attacked with a severe headache and only the feet dust of the devotees can cure it: to Nārada.

    Nārada went to so many devotees in Dvārakā , none came up to give feet dust. “Oh! It is impossible! It is impossible. We can’t do, we can’t go to hell.”

So frustrated Nārada came to Kṛṣṇa, “Oh! I am very severely suffering now , severe pain. Have you got any feet dust?”

“No sir. None are prepared to give feet dust.”

“Then what I can do?” Nārada was benumbed. “You may try in Vṛndāvana.”

At once Nārada intimated to the gopīs. Gopīs came with feet dust. “Is it He’s suffering? He needs feet dust? Oh! I don’t know who is a devotee. Take feet dust. Give your feet dust. Here take all these things and go.”

Nārada was astounded, “What is the matter? No devotees came to offer feet dust and these people they are doing. Do you know what is the consequence, the consequence of this?”

“Yes, it may be eternal hell. And we don’t care for that. If a slight relief is there that is our [only concern].”


So āmāra ājñāya guru hañā tāra ei deśa [Caitanya-caritāmṛta, Madhya-līlā, 7.128] Mahāprabhu says, “I am fallible, but I am confident that what my Gurudeva has given to me, it is an uncommon and vital, nectarine thing ; and he has asked me to give it to others. It does not matter. I shall take the risk. He has ordered me. I am his servant. He will look after me. That you will take risk.”


With this spirit he will approach. “I may go to hell, I may die, but I must carry out the order of my commander.” With this spirit he’s to approach, and there will be no danger. If this consciousness is maintained. But if he deviates from that connection and goes for self-seeking, this mundane purpose, then he’ll be doomed, otherwise no destruction can touch him. This internal spirit should be maintained and that is the qualification, real qualification. “Yes, I am ready to die to carry out the order of my Gurudeva. I feel that this is the nectar and I must distribute to others to save them.”


That Rāmānuja’s case. There was another, Āḷvār, Purna-prajna kanti or some gentleman [Gosthipurna?] ________ the mantram of ________ , the highest type of mantram of the Rāmānuja sampradāya. Rāmānuja wanted that mantram from him.

He told, “If you don’t disclose it to anyone then I shall give you.”

“Yes.” With this pledge Rāmānuja went to him and he gave the mantram.

This was already announced and so many people standing outside. “Rāmānuja has accepted this condition and went to his Guru and Guru gave the mantram.” No sooner Rāmānuja came out the mob was waiting there, impatiently. “What kind of mantram? What is this mantram of the highest order that will deliver us all?”

“Yes, this is the mantram.” He gave it out and his Guru called him.

“What do you say? What did you do?”

“I did sir.”

“Don’t you know what is the result?”

“Yes I know, eternal hell. But your mantram ________ itcannot but be fruitful. So let them be saved. I shall go myself to hell.”


With this sort of risk then Guru will bless you.You cannot be doomed in anything. So this sort of risk should be taken by the disciple and only on the force, on the basis of that spiritual feeling and he can never be doomed. The eye is there. His God is there. The Guru is there. Then he cannot but be saved. They cannot leave them in danger and relish that that person to carry out our order he’s going to hell. Can they tolerate? Are they living or are they dead, our guardians? Gaura Haribol! Kṛṣṇa. Kṛṣṇa.


Bhakti Sudhīra Goswāmī: Also I read in the Bhāgavata of Prabhupāda explaining that in śravaṇaṁ kīrtanaṁ viṣṇoḥ, this nava bhakti, that the first seven processes, that is vidhi-mārga,  and sakhyam,ātma-nivedanam, that is rāga-mārga.


Śrīla Śrīdhara Mahārāja: Hmm? What is the…


Śrīla Govinda Mahārāja: Śravaṇaṁkīrtanaṁ viṣṇoḥ, smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ, sakhyam ātma-nivedanam.


Śrīla Śrīdhara Mahārāja: Sakhyam ātma-nivedanam.They are interconnected. Without ātma-nivedanam no devotion is possible. Then in the highest sense the ātma-nivedanamin mādhurya-rasa only, not even in sākhya. But on the whole ātma-nivedanammust be there, without that no bhakti is possible. Devotion is impossible without ātma-nivedanam. But there is degree. And the highest degree in mādhurya-rasa, everything. All sorts of bhakti in the highest degree it is to be found in mādhurya-rasa. In vātsalya-rasa a little less, in sākhya-rasa a little less, in this way it is distributed. Pūrṇa rasa is mādhurya-rasa. Taṭa-stha hañā vicārile, yei rasa, sei sarvottama.


[kintu yāṅra yei rasa, sei sarvottama / taṭa-stha hañā vicārile, āche tara-tama]


[“It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.”] [Caitanya-caritāmṛta, Madhya- līlā, 8.83]


    In his own department they think that they are holding the highest position. But in the absolute consideration if the comparison is drawn, then we see that śantasuperior, dāsyathen superior, sākhyathen superior, vātsalya, and the supreme most mādhurya; and svakīyaand parakīya. Then there is Rādhārāṇī, gradually. The very origin is Rādhārāṇī. And She is distributing in gradation, all Her extensions, extended self. Serving, She is serving Kṛṣṇa in fullest rasa. And whether antagonistic Chandravālī and others, all other rasa also springing direct or indirect from Her. Vātsalya-rasa is antagonistic to mādhurya-rasa to a certain extent. But still it is the outcome. Of course for the understanding to make it clear, the source of other rasa is said to be Baladeva. These spring from Baladeva: vātsalya, sākhya, dāsya; they are springing from Baladeva. And the mādhurya-rasaRādhārāṇī. First divided in this way. Then Baladeva is in another form as Anaṅga Mañjarī, she is in the camp of Rādhārāṇī; to attain the taste of the highest quality of rasa in mādhurya parakīya. He is intermingled. Gradually we have to try and understand.


Bhakti Sudhīra Goswāmī: One question I had was in the Śrīmad Bhāgavatam, first canto, Nārada, he says that, “When I chant the glories of Kṛṣṇa He appears on the mirror of my heart, as if called for.”


Śrīla Śrīdhara Mahārāja: Hmm, as?


Bhakti Sudhīra Goswāmī: “As if I called for Him. When I chant His glories then He’s appearing in my heart as if I called for Him.” So Prabhupāda explains in the purport that this is like spiritual television. That Kṛṣṇa is appearing in his description. So that is tantamount, that is like seeing Kṛṣṇa face to face. But associating with Kṛṣṇa personally and directly, that is still different. So when we are chanting Hare Kṛṣṇa, we’re hearing about Kṛṣṇa’s form in Śrīmad Bhāgavatam, some conception of Kṛṣṇa is coming to the devotee. So on the subject of seeing Kṛṣṇa it appears that this subject is very, very broad, beginning with following, seeing Kṛṣṇa in the order of the Guru, and then seeing Kṛṣṇa in the descriptions in Śrīmad Bhāgavatam, and then later seeing Kṛṣṇa also.


Śrīla Śrīdhara Mahārāja: You’ll have to repeat this, Tamal Kṛṣṇa Prabhu.


Tamal Kṛṣṇa Swāmī: It’s more than a question, he is explaining…


Śrīla Śrīdhara Mahārāja: Nārada says that when I chant His name I see Him. Then?


Tamal Kṛṣṇa Swāmī: See Him. And he says in the beginning, in the neophyte stage when we have kīrtanaand when we hear Bhāgavat, we are also beginning to sense Kṛṣṇa and in a completely...when one goes back to the spiritual world, one is with Kṛṣṇa and he’s also seeing Kṛṣṇa. So there are different degrees of…


Śrīla Śrīdhara Mahārāja: Of degrees, different plane, of different types, degrees, different degree, depth, intensity. And according to capacity a partial visit, partial sight may also be in līlā. Some may see ordinary Kṛṣṇa of Kurukṣetra battle, some may see the Dvārakā Kṛṣṇa, some may see the Mathurā Kṛṣṇa, then Vraja Kṛṣṇa, and they’re also different.


mallānām aśanir nṛṇāṁ naravaraḥ strīṇāṁ smaro mūrttimān

[gopānāṁ svajano 'satāṁ kṣitibhujāṁ śāstā svapitro śiśuḥ

mṛtyur bhojapater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ

vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ]


[“O King, Śrī Kṛṣṇa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherds men; as an emperor to the wicked kings, as a child to His father and mother, as death to Kaṁsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogīs, as the Supreme Worshipful Lord to the Vṛṣṇis - and along with Baladeva He entered the arena.”]

[Śrīmad-Bhāgavatam, 10.43.17]


When Kṛṣṇa is entering the meeting of Kaṁsa, different persons are getting different views about Him. The same Kṛṣṇa entering but different classes they are looking at Him, by seeing Him in different ways but they are one and the same Kṛṣṇa. It is also possible. According to their adhikāra they are seeing differently. Some seeing foe, some friend, some son, some politician, some kingly. In this way differently. The yogīs, they saw the Absolute in this way. There are persons of different categories and according to their own position, they are seeing Him differently. It is also possible. Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: Hare Kṛṣṇa. Our Guru Mahārāja was kind upon us, so you are kind upon us. I find no difference at all in how you are blessing us.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. When we were very near, when living together, and we were discussing things, almost from the same platform we were talking with one another. And Govinda Mahārāja was also the witness there, for long time. He had very intimate connection and affection from him.


Tamal Kṛṣṇa Swāmī: When I used to come every year to Māyāpur, my whole purpose in coming was fulfilled when I would be in his association. So similarly, now I am feeling that as I have come here, that my purpose is being fulfilled, whenever I am in your association.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa! Hare Kṛṣṇa! Hare Kṛṣṇa!


Tamal Kṛṣṇa Swāmī: If one goes to a holy place and doesn’t take advantage of the association… [of the saintly persons dwelling there, he is to be considered no better than a cow or ass.] [Śrīmad-Bhāgavatam.10:84:13]


Śrīla Śrīdhara Mahārāja: This shows the elevation of your heart.


Śrīla Govinda Mahārāja: __________ Swāmī Mahārāja_____________________ [?]


Śrīla Śrīdhara Mahārāja: …and had much hope in you. He asked me when so many delivered lectures, he asked me, specially, “How do you note Tamal Kṛṣṇa about the  siddhānta, what he delivered, spoke in his lecture?” Especially asked me for you. I conjecture that he had much hope in you. About siddhānta, he had confidence, superior confidence in you, about siddhānta, understanding. Hare Kṛṣṇa.

And also I was satisfied in that meeting with your beginning, vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ, you began with this. I was very much satisfied, the comprehensive. He has taken up first this śloka where everything is there. From the beginning, śikṣāGuru, dīkṣā Guru, then Mahāprabhu, then Rādhā-Govinda, all, śāstra Guru Rūpa Goswāmī, all are present here and he had the knack to come to this śloka in the beginning.

________________________________________ [?] This śloka is the most comprehensive.


vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca


[“I offer my respectful obeisances unto the lotus feet of my spiritual master and to all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī, and all the gopīs, headed by Lalitā and Viśākhā.”]


You began with this śloka and that satisfied me very much. The whole thing has been accepted here to help. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

And he told there, “I’d like to...I think of sending Tamal Kṛṣṇa to China, the most difficult task; to confirm on him. _____________________ means desperate. Who does not care for any adverse circumstances, he can go forward, without caring for any type of adverse       circumstances. Gaura Haribol. Gaura Haribol. Gaura Haribol. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Nitāi.

Gaura Hari.


Śrīla Govinda Mahārāja: __________________________________ [?]


Śrīla Śrīdhara Mahārāja: _______________________________ [?]

    He [Mahāprabhu] told to Rūpa Goswāmī, and Rūpa Goswāmī after meeting and teaching he wanted to accompany Mahāprabhu Himself to Nilācala, Purī.

Mahāprabhu told, “No, what I say to you, do this. Go to Vṛndāvana on My behalf to work there.” [Caitanya-caritāmṛta, Madhya-līlā, 19:240-41] So sada sangeāsiyācha tumi, “You are always with Me.”


Only physical company is not real association, but anugatya, wherever this body or mental body may be, but if I am faithful serving mood to any person, I am there with him, in cetan. In the world of consciousness only our subjugation, our faithful adherence to one soul, that is to be with him. Do you follow? Am I clear?


Devotees: Yes.


Śrīla Śrīdhara Mahārāja: I am at his beck and call, this attitude gives us nearness of a soul, and not this body or any other things. Only submissiveness, only adherence, only faithful submission to any person, that brings us near to him. So sada sange āsiyācha tumi He told Rūpa Goswāmī, “You are always with Me. You are always with Me. But now, just you go to Vṛndāvana. And again you may come to Me in Purī, but now go. You are always with Me. That I am in recollection of you and you are also in recollection of Me, so there we always meet. And I am in you, you are in Me.”


    That is in faith, in śraddhā,in our inner conception of prospect. Oneness is there, nearness is there. And the world is of that type. That world, the infinite, in the world of the infinite, only this sort of consciousness, that is nearness or distance there. Not this physical thing. And physically, two bodies, the bug ______ that sometimes lives in the hair ____ the bug in the bed and some insect, one in the hair, what is that?


Devotees: Lice.


Śrīla Śrīdhara Mahārāja: Lice, they are also very near physically. But in consideration of soul, how far they are. So nearness of soul only by adherence and faith. In the infinite, our nearness is that type. Just as from far off through phone we can connect. America and India, through phone connecting, nearness. So nearness may be understood in different ways. Just as the sun is near to the earth, in the case of influence, then the next is moon, or in the case of influence of moon to the earth. In this way they are near or far. So the distance may be measured in different ways. So in the spiritual world the nearness and the distance is measured like that. And physically by another medium. In this way. Near and far.

Hare Kṛṣṇa. Gaura Haribol. Govinda Mahārāja, _____________________________ [?]

Tamal Kṛṣṇa Swāmī: [Our Guru Mahārāja compared his] job to being like a cow. He said that just like a cow is led anywhere and everywhere but their business is to give milk. So I think that we are all like little babies and we require so much milk. So kindly do not mind if our thirst is very great. We are sorry if we tire you, but we are very thirsty, because we are growing children, very young children. So we require to be nourished very much.


Śrīla Śrīdhara Mahārāja: Yes of course, and that is the sign of life. When the baby wants to take food, the vitality, the life is there. And when baby lying and not showing any sign of taking food. “Oh!” Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: Hare Kṛṣṇa. Jai.


Śrīla Śrīdhara Mahārāja: Gaura Haribol. Gaura Haribol.

Svarūpa Dāmodara Goswāmī [?]: …biological signs. That also implies life comes from life. _________ biology will have some kind of scientific implications in the mind of the students in colleges and universities.


Śrīla Śrīdhara Mahārāja: __________________ [?]


Svarūpa Dāmodara Goswāmī [?]: Yes.


Śrīla Śrīdhara Mahārāja: __________ Hare Kṛṣṇa.


Svarūpa Dāmodara Goswāmī: So DhīraKṛṣṇa Mahārāja is here, and ____ Guru Mahārāja is here ____________ Vṛndāvana. And we have some students from San Francisco, _______, he’s a scientist. And also we have ________, he’s one of our members of Bhaktivedānta Institute, science students. And a few others, they would like to have your darśana Mahārāja.


Śrīla Śrīdhara Mahārāja: All right. All welcome.


Svarūpa Dāmodara Goswāmī: So, we were discussing about the theory of biology. So I was wondering whether you could kindly give us some hints about, we want to make a very strong philosophical and scientific presentation of the idea that the original source is a Supreme Person. In other words, the original source has supreme consciousness and supreme intelligence, and everything is coming from Him, and everything is derivative out of that supreme consciousness.


Śrīla Śrīdhara Mahārāja: And that is absolute good and that is autocrat. Law emanating from Him, and He’s above law. Hmm? Then it will come to Kṛṣṇa consciousness, autocracy, but absolute beauty. Beauty and love almost of same category, and autocracy there should be there. Law when plurality begins, and when advaya in its highest position, there is autocracy. Law emanating from Him. Eko ham baho syama. When there is many, necessity of law. Even when unity through love, it is no law is necessary there. In other words, that law is not like the law of this world. That is another law, another law. There is also competition, but law looses its sting, because dedication, the competition of dedication, so law is useless. Sacrifice, not aggrandisement, self aggrandisement, so law is useless there. Hmm? The competition of sacrifice, competition of dedication, dedication.


When Gandhi began his movement here, his ahiṁsā movement, British Government was in a very awkward position, because the implication of the law where the force will be applied then law will come. But the passive resistance, no question of force. “I am not opposing the road. I am lying down. You go over me. I’m not giving any opposition. So no application of force, so law does not come, inaction.”


So, where there is competition of sacrifice and dedication, law in its own sense can have no application. Beauty is autocrat, is all capturing. Love is also autocrat, all capturing. Eh?


Svarūpa Dāmodara Goswāmī: One of the points that I’ve been thinking regarding this book is that, somehow this living entity is forced to be within this material body.


Śrīla Śrīdhara Mahārāja: Hmm? Some?


Svarūpa Dāmodara Goswāmī: Somehow the jīva, the living entity…


Śrīla Śrīdhara Mahārāja: Yes.


Svarūpa Dāmodara Goswāmī: The jīvātmā


Śrīla Śrīdhara Mahārāja: Yes.


Svarūpa Dāmodara Goswāmī: …is forced to stay within this temporary physical body.


Śrīla Śrīdhara Mahārāja: He’s not forced. The first starting point is that of free will. We are to accept that. And we are to find out that. Otherwise God will be responsible for his misery.


na kartṛtvaṁ na karmāṇi, lokasya sṛjati prabhuḥ

na karma-phala-saṁyogaṁ svabhāvas tu pravartate


[“Due to their tendency towards ignorance since immeasurable time, the living beings act, considering themselves the doers or inaugurators of action. The Supreme Lord does not generate their misconception of considering themselves doers, nor does He generate their actions or their attachment to the fruits of those actions.”] [Bhagavad-gītā, 5.14]


“I am not responsible for the suffering of the jīva. I am aloof. I am left with freedom. And freedom is their intrinsic qualification. Whatever is conscious, that is free. It depends on the magnitude. Anu caitanya, freedom is also anu. So vulnerability. And by exercise of their imperfect freedom they come to the world, and not anything forces. And then when he comes in cooperation with māyā thenthe force ofmāyā comes in application first. First starting is free will, then the māyā grasps, takes him.”


When I give some writing, ________ anyhow, he got something in writing from Hyderabad, and then the police work when they wanted to go away then this ________ Chodary was sent to take police action only some writing because the British told that Indian chiefs they’re free, they should accept either India or Pakistan. But they are free to choose, to take their choice. But representative of Nirjan [?] came to Delhi and a sort of writing, a special consideration you will get about other chiefs. Then anyhow entangled and then the police action went on.


So, first consent of jīva with free will and then the māyā is there. In this way this world transaction begins, and not interference of the Supreme there. The anu caitanya, the defective consciousness and the small free will. There are many. Some coming this side, some coming that side, from the marginal plane.


Svarūpa Dāmodara Goswāmī: So at what point the jīvātmābegins to recognise he’s using a free will in a negative sense?


Śrīla Śrīdhara Mahārāja: Yes. The possibility as there is in the taṭasthā, in the germ, possibility of the positive participation, so possibility of the negative participation, endowed with the two functions in germinal form when he’s in the marginal position, plane. Possibility of negative and positive. Then by free choice, one side one possibility is taken, is given recognition, and it got a start and the journey began. And then by handling of the sādhus, of the divine agents, that can be modified when wandering in the world. Then the positive is tackled and when positive aspect awakens then that gives the chance to go out towards the divine realm.


Svarūpa Dāmodara Goswāmī: That also is dependent on the free will, to…


Śrīla Śrīdhara Mahārāja: Yes. First, free will is there. Consciousness means free will, endowed with free will. Any atom of consciousness, all atoms of consciousness means they’re all endowed with free will. Without free will consciousness may not be conceived, and then it is matter, material existence. Conscious spirit means endowed with free will.


Svarūpa Dāmodara Goswāmī: So then it is like to, conclude that when we like to be free from this bondage of this material existence, I must exercise my free will in the right direction, but how?


Śrīla Śrīdhara Mahārāja: But generally when he’s here, independent of his free will, the agent, the divine agents help them beyond his consciousness, sukṛti. First stage ajñātasukṛti, unknowing acquisition of the favour of the Lord through the sādhus.

Just as when the patient is unconscious the doctor is helping by injection perhaps or something like that. Then he comes to consciousness, then the cooperation begins, and the treatment goes on. But when he’s unconscious, at that point also treatment is possible.

So when he’s engrossed with material consciousness the divine agents they come and utilise his energy in any way for the Lord, and the ajñātasukṛti, beyond his consciousness. Then jñātasukṛti, then śraddhā, he comes on the surface, and then cooperation. When śraddhā, sukṛti when develops into a stage of śraddhā, faith, then the cooperation of the sādhus and development of the spiritual life proper. Before that underground works and that is sukṛti,and that is done by the sādhus, the divine agents. Unconscious he is, the patient is unconscious, the doctor is helping, something like that. Hare Kṛṣṇa.


Svarūpa Dāmodara Goswāmī: Thank you very much Mahārāja.


Śrīla Śrīdhara Mahārāja: So you have engagement, important engagement there, you are to go. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Nitāi Caitanya.


Bhakti Sudhīra Goswāmī: So wherever there is Paramātmā there is jīvātmā.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: So, in Brahma-saṁhitā [35] it says, aṇḍāntara-stha paramāṇucayāntara-stha, so in every molecule, or every atom, there’s Paramātmā.


Śrīla Śrīdhara Mahārāja: Both jīvātmā and Paramātmā, hmm?


Bhakti Sudhīra Goswāmī: So in that condition jīvātmā is unconscious.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: Isn’t it.


Śrīla Śrīdhara Mahārāja: Yes. Unconscious or mal- conscious.


Bhakti Sudhīra Goswāmī: Mal conscious.


Śrīla Śrīdhara Mahārāja: Yes, maybe. Inattentive towards Paramātmā, engrossed in the exploiting, buried in the exploiting tendency. Jīvātmāunconscious of Paramātmā, but Paramātmā is conscious of jīvātmā. When jīvātmāis going on his own way Paramātmā is watching and willing good for jīvātmā but He’s not interfering with his activities in a direct way. In Gītāyou will find:


upadraṣṭānumantā ca, bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto, dehe ’smin puruṣaḥ paraḥ


[“Within this same body (distinct from the soul) the Supreme Person or Parama Puruṣa is present as the soul’s intimate witness, sanctioner, supporter, guardian, and Lord. He is known as the Supersoul.”] [Bhagavad-gītā, 13:23]


In Gītāwe get the so many signs of Paramātmā near jīvātmā in the body. Upadraṣṭā, He’s overlooking, He’s looking stealthily what jīvātmā is doing. Jīvātmāis unconscious but He’s consciously seeing, noting what jīvātmā is doing, upadraṣṭā. Anumantā, anyhow He can oppose, Paramātmā can oppose the actions of jīvātmā but He does not, He’s indifferent there, indifferent, only looker on. Upadraṣṭānumantā ca, what he’s doing, He’s with His negative attitude He’s approving. He’s not interfering, upadraṣṭā. Anumantā ca, bhartā, and He’s also tolerating him and not withdrawing all help to jīvātmā, supplying facilities for the work, bhartā. Bhoktā, and also a sort of sorrow we may find in Paramātmā for jīvātmā, that he’s going astray, as if a shadow for the misery of jīvātmā is on Paramātmā. He’s not satisfied, bhoktā. Maheśvaraḥ, but if He likes He can interfere and He can stop but He does not. This attitude of God, in respect of jīvā, is known as Paramātmā.


Devotee: This attitude of God?


Śrīla Śrīdhara Mahārāja: This function of the Supreme Entity in relation to jīvāis known as Paramātmā. He’s always with him with friendly attitude but does not interfere with his freedom. That is the attitude of Paramātmā. That function is known as Paramātmā.


Bhakti Sudhīra Goswāmī: In one place, in Prabhupāda’s Bhagavad-gītāhe describes, he quotes some verse from the Vedas saying that the Paramātmā


End of 81.02.26.B

* * * * * * * *

Start of 81.02.28.A


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Śrīla Śrīdhara Mahārāja: Sweet and magnanimous. That is the characteristic of Navadvīpa, sweet magnanimity, or magnanimous sweetness. Hare Kṛṣṇa. Hare Kṛṣṇa. Like the other day you’ll take some prasādam?


Tamal Kṛṣṇa Swāmī: Yes. But first we want to be with you.


Śrīla Śrīdhara Mahārāja: I’m not doing very well, but still I must try to attend you. It is my duty to do so as much as I can; I think imperative duty. Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: Sometimes, just like Purnacandra, he got Hari Nāma dīkṣā from our Prabhupāda, and I think he never; sometimes there are others like him, and then when Prabhupāda disappeared they took their Gāyatrī mantra initiation from one of Prabhupāda’s disciples. So sometimes they want to know how they should regard their Gāyatrī mantra Guru, and they ask the question, “My relationship with my Hari Nāma Guru is eternal. Is my relation with my Gāyatrī mantra Guru also eternal?”


Śrīla Śrīdhara Mahārāja: Yes, the first importance to Nāma Guru, and the second to the initiation. But the dīkṣā Guru must have respect, then all other disciples of Prabhupāda. First honour to Prabhupāda, Nāma Guru, Guru of Guru, and the second honour to the dīkṣā Guru; and the rest accommodating, according to their status, should be accommodated.

Jīva Goswāmī has written that the Name is the principal thing. In the mantram also, so many other words, but the Name is the most important. Suppose the Name is taken away and another name is put there, then the whole thing is rotten. In this way he has judged, has given his decision. The Name is all-in-all. In a Gāyatrī mantram the Name is there, Kṛṣṇa Nāma is there, and so many other words couched, but if Kṛṣṇa is taken away and Śiva is put there, the whole thing will come to Śiva. So the Name is the all important factor, so Nāma Guru; even Gāyatrī mantra may not be necessary.


jayati jayati nāmānanda rūpam murarer

[viramita nija dharma dhyāna pujyadhi yatna

katham api sakṛdāttam muktidaṁ prānināṁ yat

paramāmṛtam ekaṁ jīvanaṁ bhuṣanaṁ me]


[Sanātana Goswāmī says: “Let ecstasy in the service of the Divine Name be victorious. If somehow we can come in contact with that sound, nāma rupaṁ murāreḥ, then all our other activities will be paralysed; we will have no necessity of performing any other activity. Our many variegated duties will have no importance to us at all if we can achieve the service of the Divine Name of Kṛṣṇa.”] [Bṛhat-Bhāgavatāmṛta, 1.1.9]


_______________________________________________ [?]


na ca sat kriya, na dikṣe na ca purāścarya manadilate

mantrayam rasana spri hanato śrī kṛṣṇa nāmātmaka


[“One need not undergo all the purificatory processes, or follow the six ritualistic ceremonies mentioned in the Vedas for pious life; one need not even take initiation into the Gāyatrī mantra. If one simply chants the Holy Name of Kṛṣṇa without offence, everything will be successful.”] [Jīva Goswāmī]


    Anyhow, the Name is the most important, even the Gāyatrī mantram may not be necessary, but Gāyatrī mantram we accept only to help the Nāma bhajan, otherwise it may not be necessary at all. It has been judged in such way. Only the Name can do everything for a person, the full thing. But to help the Nāma bhajan, to do away with the aparādha and ābhāsa, the Gāyatrī mantra comes to help us, only this much.

    I showed once, in the bigger circle, the Name goes from the lowest to the highest, and the Gāyatrī mantram circle is in the middle. From the lowest the Gāyatrī mantram cannot go but the Name can go from the lowest portion. And the Gāyatrī mantram only goes and finishes up to salvation, emancipation, and then the Name goes with no Gāyatrī mantram. This is the Gāyatrī mantra and the Names connection. The Name goes from the lowest position where caṇḍālas, yavanas, everyone can receive the Name, but not all are eligible for the Gāyatrī mantram. After the Nāma is in a little developed stage then the Gāyatrī mantram can be conferred, and the Gāyatrī mantram’s jurisdiction will be finished when emancipation is attained.


kṛṣṇa-mantra haite habe saṁsāra mocana / kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa


[“Simply by chanting the Holy Name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord.”] [Caitanya-caritāmṛta, Ādi-līlā, 7.73] [Within the Purport: “In the Anubhāṣya, Śrīla Bhaktisiddhanta Saraswatī Goswāmī says that the actual effect that will be visible as soon as one achieves transcendental knowledge is that he will immediately become free from the clutches of māyā and fully engage in the service of the Lord.”]


In Caitanya-caritāmṛta it is found, kṛṣṇa-mantra haite habe saṁsāra mocana, to help our emancipation the Gāyatrī mantram is necessary, and then mantram is finished, its function gone after giving us emancipation. But the Name will continue all along, from the lowest to the highest, the Name is, only Name ____________ no mention of any application – I want this, that, only the Name automatic, spontaneous. That will encourage every good will in us, Name, uddīpana, but the Gāyatrī mantra’s function is limited. So the Name is all important. Nāma Guru will have the first honour, and next the Gāyatrī mantra Guru, then other Vaiṣṇavas.


Tamal Kṛṣṇa Swāmī: How should the devotee who has taken second initiation, should he regard his Gāyatrī mantra Guru as a God-brother or as a Guru?


Śrīla Śrīdhara Mahārāja: Ha, ha. Acintya bhedābheda. Generally Guru, according to his present stage, but if he transcends, he goes to his previous history, then he will see something like God-brother. But generally in his present stage he will see as Guru, and in the background God-brother; the direct connection Guru and in background is God-brother. And that may be the general estimation.


Tamal Kṛṣṇa Swāmī: And sometimes they ask, “Will my relationship,” just as you said, “The Hari Nāma continues after the liberated condition.” “So does the Gāyatrī mantra Guru continue any activity with the devotee beyond the point of liberation?” In other words, is the relationship with the Gāyatrī mantra Guru also to be considered eternal or only the Hari Nāma relationship?


Śrīla Śrīdhara Mahārāja: I can’t follow. Nimāi?


Śrīla Govinda Mahārāja: _________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]


Tamal Kṛṣṇa Swāmī: Because they may give less importance in consideration.


Śrīla Śrīdhara Mahārāja: Then there, the Name will be in the background, and the other functions of services will come in the front. When you will enter that domain they will give some function there in the service of Kṛṣṇa, and that will be very conspicuous, prominent, and Name will be in the background there, in that position. When you go to a particular group in a particular rasa, sākhya rasa you say, then he will come under a specific duty, under Subala, or Baladeva, or anyone, and he will be given duties to be discharged. That will have the first importance, and the Name will be in the background. It will help to energise, and there the Guru will be this Nāma Guru, and Guru will be in all Gurus, but still there is hierarchy. At the immediate, it is a family life, the Guru’s Guru is there, but he’ll be under his own boss, and he has got his boss; in this way. But he will receive direction from his immediate higher position; in this way the hierarchy is there and he’ll be transformed into that sort of function. The Gurus, their all Gurus, their hierarchy, even I am under some as a servitor, and my immediate duty will be to attend to his orders; in this way. It will be transformed there. Am I clear?


Tamal Kṛṣṇa Swāmī: Oh yes, loud and clear. Another question is that when the jīva falls down into this material world from the spiritual world, does he first, sometimes we have heard that his first birth is as Brahmā, and then he takes different types of birth. Then other times we have heard other things. In what type of birth does the soul first take its birth when it falls from the spiritual world?


Śrīla Śrīdhara Mahārāja: That is a broad question.


Tamal Kṛṣṇa Swāmī: Gaura Haribol.


Śrīla Śrīdhara Mahārāja: Nitāi Caitanya. You will see it will be of two classes. Generally, jīva does not fall down from Vaikuṇṭha, or Goloka. Generally the jīva, the source of the fallen jīva is brahma-loka, the taṭasthā-loka.


Bhakti Sudhīra Goswāmī: Brahmajyoti.


Śrīla Śrīdhara Mahārāja: The product of taṭasthā-śakti; that can fill up this brahmāṇḍa jīva. From there, from śivatta it may come to brahmatta, Brahmā, gradually it may come down, general question. And in higher visions that is also seen that Goloka servitors and Vaikuṇṭha servitors, they’re also seen to be within the jurisdiction of brahmāṇḍa, but that is only a play, līlā. When they come from that plane, that is to be considered as līlā. For some time the vipralambha, for separation, it is necessary for them, anyhow they come and they go. This is one class. And another class, that ordinary class, comes from that taṭasthā-loka, brahma-loka, not from Vaikuṇṭha, not from that area. And there, under māyā, the first position will be like that of Brahmā, and then of course according to karma they will be mingled and the karma will decide their up and down life.


Tamal Kṛṣṇa Swāmī: First will be like the position of Brahmā?


Śrīla Śrīdhara Mahārāja: Deviation, first deviation...


svadharmma-niṣṭhaḥ śata-janmabhiḥ pumān, viriñcatām  eti  tataḥ paraṁ hi mām

avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ, padaṁ yathāhaṁ vibudhāḥ kalātyaye


[“A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahmā, and if he becomes more qualified, he can approach Lord Śiva. A person who is directly surrendered to Lord Kṛṣṇa or Viṣṇu in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Śiva and other demigods attain these planets after the destruction of this material world.”] [Śrīmad-Bhāgavatam, 4.24.29]


In Bhāgavatam, Mahādeva says, Śiva, Mahādeva says, svadharmma-niṣṭhaḥ śata- janmabhiḥ pumān, viriñcatām  eti. If one discharges his duty of varṇāśrama dharmaperfectly for one hundred lives, then he attains the post of a Brahmā. Svadharmma-niṣṭhaḥ śata-janmabhiḥ pumān, viriñcatām  eti, he comes to the position of Brahmā. Tataḥ paraṁ hi mām, then progressing next he comes to my position. What is that? Mām avyākṛtaṁ, not very differentiated character, Mahādeva. Brahmā is this side and that side. In the māyic side some differentiated character; that is Rudra, and the other side of the brahma-loka differentiated character, that is bhakta Śiva, MahāViṣṇu. Hare Kṛṣṇa. Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: We want to clarify some details on your description which you have just given. When you say brahma-loka, what exactly is that brahma-loka?


Śrīla Śrīdhara Mahārāja: Brahma-loka and Brahmā, these two things are separate. Brahmā is already a person in the connection with māyā. And Brahma, the non-differentiated marginal plane, where you cannot differentiate, but that is the source of many, many; jīva soul is a particle, and this plane consists of many particles, and we cannot differentiate them, they’re in one and the same plane of non-differentiated character.


Tamal Kṛṣṇa Swāmī: Brahmajyoti?


Śrīla Śrīdhara Mahārāja: Brahmajyoti, jyoti, and jyoti___________________________ [?]

jīva soul means an atom in the jyoti __________________ and pencil of ray. So the jyoti, the brahma-loka is a product of so many atoms, of jyoti atomic. Many atoms of jyoti makes the seat of brahma-loka. So generally from brahma-loka, and that is a living thing, a growing thing, and from there the supply of the jīva soul, yayedaṁ dhāryate jagat, inBhagavad-gītā, [7.5]. Apareyam, para and apara śakti, the world is made of, and para śaktithat is brahma-loka; jīva soul. And yayedaṁ dhāryate jagat, and these two mixed, they’re just as the gas and the iron machine continuing, the railway engine, and other things, either electricity or gas, and the body of iron and steel, working. So jīva soul, that is the conscious atom that is within, and the apara śakti________________ that is out, and the machine is working, with the help of these two, yayedaṁ dhāryate jagat The para śaktiis jīva, that is taṭasthā, and antaraṅga śaktiis not mentioned here. That is included in Bhagavān Himself.


Tamal Kṛṣṇa Swāmī: So generally the jīvas who are here in this world have come from that brahma-loka?


Śrīla Śrīdhara Mahārāja: Brahma-loka.


Tamal Kṛṣṇa Swāmī: They have no experience as yet of Goloka or Vaikuṇṭha?


Śrīla Śrīdhara Mahārāja: Because, yad gatvā na nivartante, tad dhāma paramaṁ mama.


[na tad bhāsayate sūryo, na śaśāṅko na pāvakaḥ

 yad gatvā na nivartante, tad dhāma paramaṁ mama]


    [“My supreme holy abode is that place which the surrendered souls reach, never to return again to this deathly plane. Upon going there, one never returns to this material world. Neither sun, nor moon, nor fire - nothing can illuminate that all-illuminating supreme abode.”] [Bhagavad-gītā, 15.6]


    If jīva catches the current, that in-carrying current, then he’s not to come back. But they also come back, as in Brahma-vaivarta-Purāṇa, etc, the Rādhārāṇī, the Subala, they’re playing and they’re cursing each other and they had to come here in the martya-loka. This is all play, this is līlā. They sometimes come here but they’re not overpowered by māyā. They’re senior, but they have come in a form of play here. That is another thing, and this is another thing. Even, it is mentioned in Bhāgavatam, Jīva Goswāmīhas discussed and decided that in the womb of the mother, in the seven months in the womb, the child can see the Lord. And his one hundred previous births come to his memory at that time, and he promises that in this present birth I won’t mix with māyā but I shall try to go to You with devotion etc. But, Janama haila puli maya jali nahai gana lobha [?]

    As soon as he gets out of the womb he forgets everything. There Jīva Goswāmīsays that it is not the case with all the jīva souls that they must see Bhagavān in the seven months in the womb. Once one can have darśana of Bhagavān, he never comes down in this world.


Tamal Kṛṣṇa Swāmī: So they all see or they don’t see?


Bhakti Sudhīra Goswāmī: No. Not all of them.


Tamal Kṛṣṇa Swāmī: It is a rare thing. It is very rare to see Bhagavān within the womb of the mother?


Śrīla Śrīdhara Mahārāja: Only particular jīvas have got such experience and those that have got such experience they never come down; they will have to go up. Because if that is true that he has got a real darśana then māyā cannot clutch him, catch him. That is given by Jīva Goswāmī. How is it possible that once you have got darśana of Bhagavān; how can you come down? But janama haila puli maya jali nahaigana lobha [?] In some cases when the darśana is very vague and meagre it may take place. But generally...


Bhakti Sudhīra Goswāmī: He’ll come out, he’ll take birth.


Tamal Kṛṣṇa Swāmī: In which case?


Bhakti Sudhīra Goswāmī: When it’s vague and meagre.


Śrīla Śrīdhara Mahārāja: In that case it may again be covered, and then getting any least chance of help then he’ll go up.


Bhakti Sudhīra Goswāmī: But if they go up and they were in the womb of mother, what of...


Śrīla Śrīdhara Mahārāja: I’m talking of the soul; not the body. The body is there. Gradually they will go up and then when emancipated then only they can live without a body.


Bhakti Sudhīra Goswāmī: So they will take birth, but in divine consciousness?


Śrīla Śrīdhara Mahārāja: Yes. Divine consciousness will have superior position, and they won’t interfere with the māyic world, like Jaḍa Bharata and others. They’ll be here but they’ll not mix much with the māyic affairs. They’ll go up gradually with the help of the sādhu and śāstra, and their internal connections, revealed advice, they’ll go up.


Tamal Kṛṣṇa Swāmī: When the jīva, when the body dies, not the jīva, when someone dies, they are taken to the court of Yāmarāja.


Śrīla Śrīdhara Mahārāja: Yes, not all; there are exceptions.


Tamal Kṛṣṇa Swāmī: And what are those exceptions?


Śrīla Śrīdhara Mahārāja: Exceptions are those that have the chance of entering into ananya bhakti, śuddha bhakti. There the jurisdiction changes.


Tamal Kṛṣṇa Swāmī: Supposing a devotee who has executed some devotional service but not...


Śrīla Śrīdhara Mahārāja: One who has come in connection with a Guru of śuddha bhakti, he won’t be produced to Yāmarāja. His jurisdiction already changed. Whatever should be dealt with about him; that will come from Vaikuṇṭha, and not from the judge of this mundane world, Yāmarāja.


Tamal Kṛṣṇa Swāmī: And if someone is under the jurisdiction of Yāmarāja, how long does it take until the jīva takes its next birth in the womb?


Śrīla Śrīdhara Mahārāja: That is variegated in different cases. Different cases differently. Generally we may take that within twenty four hours the ātmā, the soul, is taken to Yāmarāja. Then with some sort of bail he’s released, and then after one year’s time his case is taken up. And then he’s judged and amount of sin and amount of good action is judged and he’s asked, “What will you take first, the nāraka or sargara? Do you like to enjoy the fruits of your good action first?” Of course, if the amount is great, of any good action or bad action, then he takes up in his own hand, he will go to suffer the results of the bad actions first, and then good actions.


Devotee: In time and space theory______________________________ [?]


Śrīla Śrīdhara Mahārāja: Time and space theory? A general case, what I say, but there are particular cases which are urgently adjusted in a court; the urgent case may be dealt urgently. Some may take a birth immediately after his death and he enters into a womb. There are also particular cases are many. That Vasudeva says, we find in Bhāgavatam, that when Devakīis married and Vasudeva is taking away Devakīto his own house; Kaṁsais taking the rein of the horses who are conducting the chariot, and on the way there was _________________ a sudden sound came from the sky.

    “That Kaṁsa, you are relishing so much this occasional joy, taking with such tearfulness your sister to her husband’s house. But her eighth child will kill you.” Twice or thrice, when this sound came from the sky, then Kaṁsawas enraged and he took his sister by the hair and was about to cut her throat, then Vasudeva came to protect her.

    “What is this? You are a hero. Are you afraid of your death? You are not a coward.” In this way he began discussion. “Then you have no cause of fear from her, but her child. But I assure you that these children will be given to your hand, you may do away with them, but leave her. She is not going to kill you.”

    Anyhow, at that time, Vasudeva comes to talk about some philosophical line and says that, “Before one is dead, his next life begins. Before one is dead, his next life begins. How? When he’s going to die his previous actions in subtle form, all come in a rush to gather and everyone demands, “The next birth I want.” According to the intensity for their priority they come to propose that, “The next chance I must get.” So before the actual death it is determined. And the idea catches him there, “I have got possession.” Suppose anger or jealousy or some greed, so many propensities are within. And who gets the first chance, he takes possession of the ātmā, and then he dies and he takes him. The idea, he’s taking possession of the idea, he goes to some society, his own society, and from there it comes to the physical plane. Suppose there is much anger, his possession, the buffalo mentality takes possession. Very ferocious, the tiger mentality takes possession, and takes him up in the tiger society, and then he comes with a tiger body.

    In this way, in the case of Bharata, he went to help the deer, but he left everything in his youthful life, left everything in his kingdom and adopted a life of a sādhu, but when he was dying he thought, “If I die, this small deer will also die by, without getting food.” Only when he was thinking about that, his soul passed, and he had to become a deer. In that society he had to go. That thinking took him there, and with a deer’s body he came out.


Tamal Kṛṣṇa Swāmī: What is that one year bail period? You used the; I don’t know the Bengali word...


Śrīla Śrīdhara Mahārāja: Because in the karma-kāṇḍa we find under one year in suspension, and during that time the ṛṣisin the Vedas, karma-kāṇḍa, they say, “Try to make some help. He leaves the property and the successor of the holder of the property, he makes some arrangement to help the departed soul, with piṇḍa dāna, one year, goloka piṇḍa. After one year is completed he’s under suspense and help may be arranged for him and then they talk and the final decision. He’s taken in that way. Generally in the karma-kāṇḍaṛṣi we find that process. But this is a general case, surmised, they do. But there are particular instances according to the gravity of the situation, and the judge does many things.


Bhakti Sudhīra Goswāmī: When do the hellish sufferings that are described in the Bhāgavat, in the fifth canto, when does that, what period does that take place?


Śrīla Śrīdhara Mahārāja: When the sufferings also of different types according to the heinousness of the evil deed, they’re classified and sufferings without a physical body. Just as in a dream, we may have a good dream, we may also have a bad dream. In dreams also we may suffer, and in dreams also we may feel pleasure. So without this body, our subtle body, when he feels eternal and intense pain, that is nāraka. Not physical body but in mental body.


Tamal Kṛṣṇa Swāmī: Subtle body.


Śrīla Śrīdhara Mahārāja: Mental body with continuous and intense suffering of different type, the different hell, without body.


Tamal Kṛṣṇa Swāmī: How long?


Śrīla Śrīdhara Mahārāja: According to the intensity and magnitude of the action, the judge, the Yāmarāja, the controller, the administrator, he dispenses and he’s forced to suffer like that. And in a pleasing dream, as we feel, there is a government; you see, in the mental world also there is a government, just as here there is a government in the physical world, so the body which we find within us in a dream, such a strong body. There is a plane with so many astral bodies and there is a government, and the administration is there, and they’re dealt with in that way. That is generally known as Pitṛ-loka, or Preta-loka, Preta-loka, for departed souls.


Giri Mahārāja [?]: Now, sometimes after a person dies, the family members will invite us to do kīrtan, chanting Hare Kṛṣṇa. Now, will that help the departed soul?


Śrīla Śrīdhara Mahārāja: Of course, that will help him. In his connection the benefit he may get in that way we perform some ________ and that vibration will go to help him, higher help than in ordinary śrāddha, bhāgavat-prasādam if we confer. But kīrtan – good wishes also can help the departed souls.


Giri Mahārāja: Now, when the soul falls from the brahma-loka and takes birth in the material world, now is that soul’s eternal rasa with Kṛṣṇa in the spiritual world...


Śrīla Śrīdhara Mahārāja: That soul’s?


Giri Mahārāja: Is that soul’s particular relationship with Kṛṣṇa in Goloka, is that already fixed when that soul falls down?


Śrīla Śrīdhara Mahārāja: You see, that is, everything has got some probability or prospect within him. So if it is the dissection, analysis, then the prospect; just as svarūpa, after emancipation one may go to Vaikuṇṭha, and no further. And one may go to Goloka, and there also different rasa. Some going to vātsalya rasa, some going sākhya, or mādhurya, some into śantarasa; that is internal position, svarūpa, according to that they’re classified after emancipation. So also here in the māyic world also according to that intrinsic probability they may come down, and where, what, in this way, that way. So first from Brahmā rank he may come down, and he may go down to any extent, and the differentiation will also be there. But still he’s got some innate, permanent thing of prospect in him. That will come to decide. Follow?


Giri Mahārāja: Yes. Now, suppose a soul...


Śrīla Śrīdhara Mahārāja: What was your question?


Giri Mahārāja: You answered it. Now, suppose the soul has the desire to become the mother of Kṛṣṇa in the spiritual world...


Swami B.R. Sridhara Maharaja: In rank, motherly rank, not exactly mother. Mother is Yaśodā, fixed, but in that rank.


Tamal Kṛṣṇa Swāmī: Can you elaborate about that rank? In other words, Yaśodāis Kṛṣṇa’s mother, so what do the others who are in...


Śrīla Śrīdhara Mahārāja: They are helping in that camp in different ways, helping her in vātsalya rasa.


Devotee: _______________________________________ [?]


Giri Mahārāja: Now, just as when Kṛṣṇa comes here, there’s so many different households and families in Vṛndāvana. Now, in Goloka are there also many households with parents and children?


Śrīla Śrīdhara Mahārāja: Of course. The whole thing comes here. And also, it is still maintained there, and also as reflection, or rather not reflection, but substantially one and the same, vaibhava.


Tamal Kṛṣṇa Swāmī: Expansion.


Śrīla Śrīdhara Mahārāja: Extension comes here.


Giri Mahārāja: Now, when Kṛṣṇa was here, after Brahmā stole the cowherd boys and calves, He expanded into a duplicate set. For one year, some of those elderly, they had the chance of having directly Kṛṣṇa as their son. So does that sometimes happen in Goloka?


Śrīla Śrīdhara Mahārāja: That is kāya-vyūha. One can extend one’s self in different places at the same time. If even a yogī, he’s here and he can show himself in some other places also, the same, the double. So in the case of Kṛṣṇa it is not impossible that He may extend Himself in many places in many forms and variegated nature. It is also mentioned in the Caitanya-caritāmṛta, that in DvārakāHe had sixteen thousand wives; or something like that, and He presented Himself everywhere. And Nārada is astonished to see that. And it is mentioned there, kāya-vyūha haile nāradera vismaya nā haya.


[saubhary-ādi-prāya sei kāya-vyūha naya / kāya-vyūha haile nāradera vismaya nā haya]


    [“The prābhava-prakāśa expansions of Lord Kṛṣṇa are not like the expansions of the sage Saubhari. Had they been so, Nārada would not have been astonished to see them.”]

    [Caitanya-caritāmṛta, Madhya-līlā, 20.169]


    The kāya-vyūha of yogī, the extension of a yogī, siddha yogī, is of a limited character. For example, if he’s standing here, his facsimile in another place he will also stand. If he lies down it will also lie. But in the case of Kṛṣṇa, every form can do independently. So in different ways, in different manner, different types, He can extend His līlā in any way.

After all, we must think that we are limited, and we are trying to talk of the infinite, unlimited, so with this much modesty we must try to approach the thing. Adhokaja. Everything may not come within my clutches, but as much as possible, we can guess, we can have a peep, into the approximate characteristic of the Infinite.


Tamal Kṛṣṇa Swāmī: Now, when Kṛṣṇa came here…


End of 81.02.28.A

* * * * * * * *

Start of 81.02.28.B


His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


Tamal Kṛṣṇa Swāmī: ...like this.


Śrīla Śrīdhara Mahārāja: Yes.


Tamal Kṛṣṇa Swāmī: And Mother Yaśodā she could experience baby Kṛṣṇa, young Kṛṣṇa, all different ages.


Śrīla Śrīdhara Mahārāja: Yes.


Tamal Kṛṣṇa Swāmī: So in Goloka, does she also experience these different ages of Kṛṣṇa, or does Kṛṣṇa remain fixed in one age? And if so then...


Śrīla Śrīdhara Mahārāja: Yes. So, sometimes it has been mentioned that Gokula Kṛṣṇa, that is the original, and it is most peculiar. And Goloka is an extension of Gokula. It is very peculiar. In prapañca of prākṛta, this is very similar; prākṛta– transcendental, and aprākṛta. Aprākṛta – the very term has been used to this effect, that very similar to prākṛta, very near to prākṛta. So to make us, to give us warning – it is not prākṛta it is aprākṛta. There is every possibility of taking as prākṛta this ordinary fallible, mortal thing, so similar. So for the similarity the warning is given – aprākṛta not prākṛta, but very near to prākṛta. So there also the wave from child, to the grown-up, this wave is always moving in a circular way.

    In Bṛhat-Bhāgavatāmṛta you’ll find in Sanātana Goswāmī’s writing. He says that Kṛṣṇa līlā suppose begins from the birth of Kṛṣṇa in Vṛndāvana. Then He grows up, then the play with the cow boys, then so many things, then Akrura comes to take up there to Mathurā. And after prabāsa, then Nanda and Yaśodā there in a very mournful stage they’re passing their days. The Kṛṣṇa in Mathurā, they are suffering from separation. In this way some… Then suddenly the will changed, by Yogamāyā. Then the atmosphere came, “Oh. Nanda Yaśodā is there, from a long time they’re suffering, they have got no child.” This stage previous to the birth of Kṛṣṇa, that suddenly comes again within the will. Then again, Kṛṣṇa and there no child of Yaśodā, then gradually some hope and some offering to the Deities etc, that they may have a child. Then gradually Kṛṣṇa came and Kṛṣṇa goes. Then again Kṛṣṇa goes to Mathurā. All these rasas, the prabāsa, then suddenly change came, just as in a circular way, winter, summer, rainy season, and this autumn, in this way the līlā is moving, bujhite nā pāre līlā kemane 'nitya' haya.


['nitya-līlā' kṛṣṇera sarva-śāstre kaya, bujhite nā pāre līlā kemane 'nitya' haya]


    [“Descriptions of Kṛṣṇa’s eternal pastimes are in all revealed scriptures. But one cannot understand how they are continuing eternally.”] [Caitanya-caritāmṛta, Madhya-līlā, 20.385]


    In this way; and also, Kavirāja Goswāmī has given us to think in another way. The sun is rising here, balya līlā, and it is continuing. Everywhere the sun is rising in one place. Here rising, then next second a little far off it is rising. And setting, rising, and noon, is always to be found in any portion of the world. Is it not?


Tamal Kṛṣṇa Swāmī: Yes.


Śrīla Śrīdhara Mahārāja: So also, Kṛṣṇa līlā from this brahmāṇḍa, it is extended like the sun, the balya līlā passed here, and in another brahmāṇḍait is continued, like the sun. Bujhite nā pāre līlā kemane 'nitya' haya. Jyotiścakra-pramāṇe.


[dṛṣṭānta diyā kahi tabe loka yadi jāne / kṛṣṇa-līlā — nitya, jyotiścakra-pramāṇe]


    [“Let me give an example by which people may understand Lord Kṛṣṇa’s eternal pastimes. An example can be found in the zodiac.”] [Caitanya-caritāmṛta, Madhya-līlā, 20.386]


    In Caitanya-caritāmṛta we have found, jyotiścakra-pramāṇe, it is continued. The morning is everywhere, the noon is everywhere. It is revolving, and in different brahmāṇḍas. Now Kṛṣṇa is taking birth, next moment in another brahmāṇḍa, next moment another brahmāṇḍas. It is always continuing.


Tamal Kṛṣṇa Swāmī: And in Goloka?


Śrīla Śrīdhara Mahārāja: In Goloka also that; it is also dynamic, and must move in a circular way, it is nitya. Generally we have got this idea. To be nitya-līlā; and not only that, we are to also have a conception of this, that here you can think of the balya-līlā of Kṛṣṇa, he can think of the kaiśora-līlā of Kṛṣṇa, he can think that Akrura is taking Him away to Mathurā. Here we can simultaneously think we have a touch. So all līlā is crossing space and time, and every point of līlā is nitya and continues. We can think of that and that is something; even sādhus, they can’t think it. Kṛṣṇa is there _____________ is of such characteristic. Everything there I say. And also it is not to be eliminated that there is a continuance; the balya, the paugaṇḍa, the kaiśora, the acintya bhedābhedaof Mahāprabhu. Paśya me yogam aiśvaram.


mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni, na cāhaṁ teṣv avasthitaḥ.

na ca mat-sthāni bhūtāni, paśya me yogam aiśvaram

[bhūta-bhṛn na ca bhūta-stho, mamātmā bhūta-bhāvanaḥ]


    [“In an unmanifest manner, I pervade this entire universe, and everything conceivable is situated within Me - and yet, I am not situated within that total entity.”] [“And again, that is also not situated in Me. Just behold My inconceivable simultaneous one and different (acintya-bhedābheda) nature as the perfect, omnipotent, omniscient originator and Lord of the universe! Although My very Self is the mainstay and guardian of all beings, I am not implicated by them.”] [Bhagavad-gītā, 9.4-5]


    “I am everywhere. Everything is in Me. I am nowhere. Nothing is in Me. I’m not a mad man. Try to have an estimation of My Self, Arjuna. What am I?” Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Such a bold statement has ever come into the world of philosophy? Ha, ha, ha. “I am everywhere and nowhere. Everything in Me, nothing in Me. Try to ascertain what I am. This sort of straight, simple and most perplexing, and impossible and possible together; I am that.” Hare Kṛṣṇa. Gaura Haribol. So,


jñāne prayāsam udapāsya namanta eva, jīvanti san-mukharitāṁ bhavadīya-vārtām

[sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir, ye prāyaśo 'jita jito 'py asi tais tri-lokyām]


[Lord Brahmā said to the Supreme Lord Śrī Kṛṣṇa: “Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non-differentiated platform known as Brahma by hearing the transcendental narratives of Your pastimes (kathā), which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”] [Śrīmad-Bhāgavatam, 10.14.3]


Give up your attempt of measuring Him, but through faith try to approach. You are finite, so about infinite, how much faith may you have? A very little, so don’t think that you will be deceived, your faith will deceive you. How is the length and breadth of your faith? You are a tiny person. In the infinite anything is possible. So don’t be afraid of your blind faith when you come to search for Kṛṣṇa - Infinite. Only faith can take you there and no knowledge. It is clearly stated in Bhāgavatam; never approach with the weapon, with the instrument of knowledge. That will deceive you. But faith, adhokṣaja, He can come down, and if you doubt, He may not care to come down to you. Open; spread wide your heart to receive Him, and whatever sort of wonders He may come to show you, prepare yourself to be so much, so broad, and wait. What are the waves of the Infinite? What sort of waves come to touch you from the Infinite, the centre of Infinite, of love, beauty, etc? Wait and see. Be clear and open and unbiased. Don’t go to measure with your tiny examples of this finite world of nasty nature. Hare Kṛṣṇa. Tatra laulyam api mūlyam ekalaṁ.


[kṛṣṇa-bhakti-rasa-bhāvitā matiḥ, kriyatāṁ yadi kuto 'pi labhyate

tatra laulyam api mūlyam ekalaṁ, janma-koṭi-sukṛtair na labhyate]


    [“Pure devotional service to Kṛṣṇa cannot be obtained by performing pious activities even for millions of births. It can be purchased only by paying one price: intense eagerness. Wherever it is available, one must purchase it immediately.”] [Caitanya-caritāmṛta, Madhya- līlā, 8.70]


Your hankering only can help you to have touch of that magnanimous divine thing. If you go challenging, He'll not care to come. What is the loss to Him? You are deceived. Hare Kṛṣṇa. Hare Kṛṣṇa. Go with your heart willing, but go forward. Jñāne prayāsam udapāsya namanta eva, jīvanti san-mukharitāṁ bhavadīya-vārtām, sthāne sthitāḥ śruti-gatāṁ. Brahmā says, jānanta eva jānantu.


[jānanta eva jānantu, kiṁ bahūktyā na me prabho

manaso vapuṣo vāco, vaibhavaṁ tava go-caraḥ]


    [“There are people who say, ‘“I know everything about Kṛṣṇa.”’ Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.”] [Śrīmad-Bhāgavatam, 10.14.38]


 “Those that say that they know something, let them enjoy self deception thereby. But I am reserving, that manaso vapuṣo vāco, vaibhavaṁ tava go-caraḥ. I could not enter into the very negligent, slight point of Your acquaintance. This is my finding.” Brahmā says like that. “These puffed up fools, they may talk about anything. They can know this, they can know that, everything can be known. Those fools, let them dance with their foolish tendencies. But I am sure that no weapon, no instrument, can have any, catch any slight touch of Him. He’s always new, always of new characteristic. He’s infinite. But finite and Infinite are of opposite characteristics, so how is it possible to let you loose within the infinite?”


I told in Karachi to one President of the Ārya Samāj, when I went there to preach, the Ārya Samāj thought, “We have got a prey. The Vaiṣṇavas are idolaters.” They came to attack, and he told me, “If finite can know Infinite, then He’s not Infinite.” He told like that. And it also came to my mind immediately, “If Infinite cannot make Himself known to finite, then He’s not Infinite.” Just the opposite; then I gave him a handshake, and said namas te and departed. So that is our only solace, that Infinite can make Himself known to finite, and finite cannot know Infinite, so that sort of characteristic of Infinite, His grace, we always foster. That should be our, the money which is necessary for a journey, what is that?


Bhakti Sudhīr Goswāmī: Fare.


Śrīla Śrīdhara Mahārāja: Fare. That should be our fare, our attitude. We have not come to deal with a limited thing. My aspiration is not so base and mean. I have come in the relativity of the Infinite. So my behaviour must be according to that, bhakti.


tṛṇād api sunīcena, taror api sahiṣṇunā / amāninā mānadena, [kīrtanīyaḥ sadā hariḥ]


[“One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kṛṣṇa.”] [Śikṣāṣṭakam, 3]


The negative tendency should be increased to attract the positive, chaida [?] “I cannot but want You. I can’t stay without the least of Your connection.” And thus we are to invite Him. “I am poor, I am mean, I am so and so. There is no meaner fellow than myself.” That is the way. Hare Kṛṣṇa.

    Our Prabhupada used to give one example. In some fair it is seen that a stand with some bamboo or some post is there and it is smeared with oil, and this ripe plantain fruit...


Bhakti Sudhīr Goswāmī: Banana.


Śrīla Śrīdhara Mahārāja: ...with that banana, so very slippery. And a post is there, and there is a man at the side and he says, “If anyone can climb up, he’ll be given such reward.” And everyone wherever he catches it he comes down; cannot go up. So it is like that, we cannot go up, we can’t go up, āroha-panthā, slippery, slippery, slippery; we can come down but we cannot go up. Ha, ha. Hare Kṛṣṇa. Gaura Haribol.

    So, we are brave enough to deal such things, with such audacity? Ha, ha, ha. But still, the position is there. It is by His grace, the line of His grace. He wants to distribute Himself in a line, so śrauta-panthāGuru param pūjā. It is exclusively, the necessity is there, the śrauta-panthā, Guru paramparā. The knowledge and the bhajan, everything comes down from Infinite to finite and never from finite to Infinite through āroha-panthā. That should be the backbone of our movement always. So whatever we shall go to do, we shall look up to Gurudeva. “If you do it may be done. I am nothing. I am nowhere sir.”


Once, I found in the Rāmānuja character, that he had a sitting with a māyāvādī paṇḍitafor fourteen days, and he came away frustrated, he could not defeat him. And he came to Varadaraja, “What am I? I can’t defeat in discussion, for so many days I’m trying to argue. I’m nothing, nowhere, I should not go up with my head erect as an Ācārya of the samprādaya.” He prayed to Varadaraja temple. And the next day, no sooner had he gone and begun a slight talk, that gentleman expressed his defeat, he clearly saw, “Yes, what you have said I have understood. I am wrong. What you say is right.” By His will, that man was defeated.


    So devotees are always expectant, upward; by Guru’s will. I have got nothing. He may do through me. If I go to assert myself, I’ll not only be defeated, but I shall also be lost. But when I shall go to show a proud attitude also in the name of my Guru, sincerely, then it will be bhajan. It will help me and others also. As much as I have the tendency of taking power from up, my attempt of the Ācārya will always be to bring things from up, from his Guru and sādhu – “By your grace.” Always dependant, he can never say I am in possession of the potency, power; no.


jagāi mādhāi haite muñi se pāpiṣṭha, purīṣera kīṭa haite muñi se laghiṣṭha

mora nāma śune yei tāra puṇya kṣaya, mora nāma laya yei tāra pāpa haya


    [I am more sinful than Jagāi and Mādhāi and even lower than the worms in stool. Anyone who hears my name loses the results of his pious activities.] [Caitanya-caritāmṛta, Ādi-līlā, 5.205-6]


    This is negativity, the conception of the ego of the negativity is so intense that, “I am such. But Nityānanda Prabhu is great, He’s Patita-Pāvana. So I have got.”


ye yatha patita haya, tava dayā tata tāya, tāte āmi supātra dayāra


    “I can claim, because I am the most fallen. I think I realise that I am the most fallen. I have got the greatest claim for Your grace, mercy.” [Gītamālā, Yāmuna-bhāvāvali, Bhaktivinoda Ṭhākura]


    That should be the attitude of a real devotee. As mean as one can conceive one’s conception of himself, so great he is in the eyes of the devotees, dainya. Hare Kṛṣṇa, hankering, laulyam, hankering, that is their wealth. The wealth of the devotee is there. Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Hare Rāma. Rāma Rāma, Gaura Haribol.  I am proud of the power of my Gurudeva and never of myself. That should be the attitude. Hare Kṛṣṇa. Nitāi Caitanya. Nitāi Caitanya. Anything else? Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: No. These were our questions today.


Śrīla Śrīdhara Mahārāja: Today? All right; any side questions?


Tamal Kṛṣṇa Swāmī: The babies are full of milk now. We are well fed. We have been fully fed today.


Śrīla Śrīdhara Mahārāja: All right. Gaura Haribol. Gaura Haribol. Gaura Haribol. No end. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.


Tamal Kṛṣṇa Swāmī: In Goloka, the cows are called surabhi, they give unlimited milk at any time. So we think you are like a surabhi cow.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. If you think it may be for some time according to your requirement. If the requirement is stopped then perhaps I may be a dead thing; the river will dry. Ha, ha. The dry bed in the river, no water passing; the source is there, water. It is His will, His will.

Mahāprabhu says to Sanātana Goswāmī, “Sanatana, Kṛṣṇa is very gracious to you. He is sending so many things for you, through Me. I don’t understand them, but for you, so many things passing through Me I feel.” This is in Caitanya-caritāmṛta, Mahāprabhu says to Sanātana, “The grace of Kṛṣṇa is flowing through Me to you I feel. I do not know all these things. It’s not Mine.”

    It is also mentioned, vyāso vetti na vetti vā.


[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]


    [Lord Śiva says: “I know the true purpose of Śrīmad-Bhāgavatam; Śukadeva, the son and disciple of Vyāsadeva, knows it thoroughly, and the author of the Śrīmad-Bhāgavatam, Śrīla Vyāsadeva may or may not know the meaning. The real purpose of the Śrīmad-Bhāgavatam is very difficult to conceive and can only be known through bhakti.”] [Caitanya-caritāmṛta, Madhya-līlā, 24.313]


The Vyāsa who has written Bhāgavatam, he may or may not know. It is coming for the others through him. It is also possible sometimes; sometimes, not always. Hare Kṛṣṇa. Gaura Haribol. Kṛṣṇa is so independent, jayuktaho, all glories to His independence. We are His servants. What responsibility is with us? His things; we are instruments. He may do in His own way. He’s willing and things are going on in such a way, and He’s willing otherwise and things go on in another way. Everything is a part of His līlā; the Absolute is līlā-moya, līlā, continuous and irresistible flow of ānandam. Only our narrow ego deceives us, the feel of egoism deceives us partake in that universal wave, the flow.


Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

Nitāi Caitanya. Nitāi Gaura Haribol. Nitāi Gaura Haribol.


Tamal Kṛṣṇa Swāmī: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.


Tamal Kṛṣṇa Swāmī: So we will visit you again soon.


Śrīla Śrīdhara Mahārāja: Yes. Nimāi _____________ prasādam __________________ [?]

Hari kathāflow, Hari kathā, Mahāprabhu kathā, Prabhupāda kathā, Swāmī Mahārāja – your Prabhupāda, our Prabhupāda, perhaps we’re all under their eye. Their very satisfied to see their things are going on in this way. Gaura Haribol.


Tamal Kṛṣṇa Swāmī: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Gaura Haribol. Nitāi Caitanya.


Tamal Kṛṣṇa Swāmī: Jaya OViṣṇupāda Paramahaṁsa-Parivrājakācārya Aṣṭottara-Śata-ŚŚrīmad Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāja kī jaya!


Śrīla Śrīdhara Mahārāja: The other day Tamal Kṛṣṇa Prabhu, today...


Tamal Kṛṣṇa Swāmī: Giridhari Swāmī.


Śrīla Śrīdhara Mahārāja: Giridhari Swāmī. Gaura Haribol. Gaura Haribol.


Giridhari Swāmī: Now we are tied together, this cord and garland has tied us together.


Śrīla Śrīdhara Mahārāja: Ha, ha. It was already tied but only now seen.


Tamal Kṛṣṇa Swāmī: We have vision. We are the blind men.


Śrīla Śrīdhara Mahārāja: Never. Then how can you see the utility, or tastefulness of these things. Nitāi Caitanya.


Bhakti Sudhīr Goswāmī: Mahārāja. They had one other question, which was that, you described that the mantra Guru – if you have one Hari Nāma Guru and then his disappearance comes, and you take mantra from another, you are to regard the mantra Guru as vaibhāva, extension. So, one question also, is the sannyāsa Guru vaibhāva?


Śrīla Śrīdhara Mahārāja: Yes. The Guru is one and the same, but there is gradation, importance. And especially when the Nāma Guru is Guru of sannyāsa Guru, and Nāma Guru is the Guru of mantra Guru – but the principal is Nāma Guru, and then mantra Guru, GāyatrīGuru, and then sannyāsa Guru. Sannyāsa Guru is not given so much importance as we find – of course in particular cases everything will be different, but general. Mahāprabhu took sannyāsa from a māyāvādīGuru. That was necessary only for a preaching purpose. For preaching convenience, sannyāsa Guru was accepted by Him, and red cloth. But that was not very formally important. Of course for Mahāprabhu nothing is of importance because He’s superior to everything, but still His practice left us things for learning. So Nāma Guru is of first importance, then mantra Guru, then sannyāsa Guru. But we shall try to see in the same line, in the same respective way they are, respectful way.


Bhakti Sudhīr Goswāmī: Our Guru Mahārāja was telling that Śrīla Bhaktisiddhānta Saraswatī Ṭhākura was appearing to him, again and again in a dream, telling him to take sannyāsa.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīr Goswāmī: So when he was describing this to his disciples, he said that Keśava Mahārāja came to give him sannyāsa, but he was seeing it that his Guru Mahārāja is come to give the sannyāsa, through his God-brother.


Śrīla Śrīdhara Mahārāja: Yes. It is really so, through his inspiration, otherwise he did not come to take sannyāsa at all. “The direction of Guru Mahārāja in subtle form; that made me to accept sannyāsa, and it is he that gave sannyāsa in the subtle sense, that I took sannyāsa from Guru.” Our Gurudeva took sannyāsa keeping the photo of his Guru in front of him.


Bhakti Sudhīr Goswāmī: Gaura Kiśora.


Śrīla Śrīdhara Mahārāja: Gaura Kiśora. But he was bābājī, and he took sannyāsa for preaching purposes. Fit person to see, in the position of Guru, was not available; he was not satisfied so he had to do like that. Rāmānujācārya also did so; he himself keeping the photo of his – in the place of his Guru he took sannyāsa himself, because he could not find such a person to whom he can surrender.


Bhakti Sudhīr Goswāmī: Now, there’s one case – there’s a man who’s a very popular sportsman in the West, and he knew our Prabhupāda for many years. He never took Hari Nāma dīkṣā, but for, say, seven years he is accepting Prabhupāda like his Guru. So now, after Prabhupāda’s...


Śrīla Śrīdhara Mahārāja: He’s an American?


Bhakti Sudhīr Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Who is he?


Bhakti Sudhīr Goswāmī: His name is Peter Burwash, he’s a tennis player – but devotee. So he accepted Prabhupāda for so many years like a Guru, but he did not get the Hari Nāma dīkṣā.


Śrīla Śrīdhara Mahārāja: Hari Nāma dīkṣā, or garment, nothing of the kind?


Bhakti Sudhīr Goswāmī: Nothing.


Śrīla Śrīdhara Mahārāja: But mentally he has accepted him as Guru?


Bhakti Sudhīr Goswāmī: Yes. He has Mūrti of Prabhupāda ...


Śrīla Śrīdhara Mahārāja: Worshipping in his own way.


Bhakti Sudhīr Goswāmī: Worshipping in his own way, but our way, the same way.


Śrīla Śrīdhara Mahārāja: Same way? But without mantram, only giving flower to...


Bhakti Sudhīr Goswāmī: Doing everything, but no formal dīkṣā.


Śrīla Śrīdhara Mahārāja: But mantram, where did he get mantram?


Bhakti Sudhīr Goswāmī: He chants Hari Nāma, sixteen rounds.


Śrīla Śrīdhara Mahārāja: But he did not get it from any person, personal instrument?


Bhakti Sudhīr Goswāmī: So now that Prabhupāda has left, it is very difficult for him to accept one of Prabhupāda’s disciple Ācāryasas Guru. So what is his... We think of him as a disciple of Prabhupāda.


Śrīla Śrīdhara Mahārāja: Materially, not formally. But what is the difficulty in him that made him not accept Hari Nāma or diksa, anything of the kind from Prabhupāda? What opposed him?


Bhakti Sudhīr Goswāmī: That I don’t know.


Śrīla Śrīdhara Mahārāja: What sort of mentality came in opposition? Any environment was unfavourable for him?


Bhakti Sudhīr Goswāmī: Yes. That’s one part of it.


Śrīla Śrīdhara Mahārāja: And when Prabhupāda departed then perhaps he was very, his earnestness was increased, and he felt that what mistake he has committed? Is it?


Bhakti Sudhīr Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: After the departure of your Prabhupāda, one lady ran from England to here. She told that her father was for a long time in the Police Department of India, and she stayed with her father in Allahabad for a long time. And after retirement they went home, and she heard that Swāmī Mahārāja is doing this and that, miraculously he’s capturing many to Kṛṣṇa consciousness. And she had a dream that Swāmī Mahārāja has come and she went to see him, but she could not see him, there in London. Then she was told that he has gone to India. Then she came to India, and coming here, she heard that he had departed. And with a frustrated heart she came to search him, she came here also. And her ways and her picture was that of very much indifference, vairāgya, almost like a widow. “I am frustrated. I am so unfortunate. I got a dream. I wanted to see him there but heard that he had left London. I came to India and when I reached here I heard he has gone away. How disappointed and unfortunate lady I am.” With much eagerness; then she went to Māyāpur, and what is her fate I don’t know. But I saw too much earnestness in her, she’s disappointed, the signs of disappointment were very intense.

    And this gentleman, now he’s mourning, that what have I done? Such is the case. But that does not matter. In future that will be compensated. What we wish sincerely we have it. Hare Kṛṣṇa. Hare Kṛṣṇa.


Bhakti Sudhīr Goswāmī: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: So infinite alternatives – alternatives are also of infinite character. Ha, ha. Kṛṣṇa can manage all these opposites, can harmonise all the opposites.

Virudhya samanam tasmin na cit tvam [?] In Vedānta-sutra, virudya samanyam, opposites can be harmonised by Him, He’s such, tasmin na cittvam, it is not wonderful that He can harmonise both the opposite parties. All forms of opposition is harmonised there. He’s such. So what question will you take about Him? Ha, ha, ha.


Bhakti Sudhīr Goswāmī: Ha, ha.


Śrīla Śrīdhara Mahārāja: Virudya samanyam tasmin na cit tvam [?] It is not much...


Devotee: Where is that verse from?


Śrīla Śrīdhara Mahārāja: Vedānta-sutra. Virudya samanyam tasmin na cit tvam, virudya samanyam, that to harmonise the opposites, is not any wonder in Him, cit tvam means wonder, tasmin means in Him, virudya samanyam, na cit tvam, it is nothing. Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa.


Bhakti Sudhīr Goswāmī: Vasudeva Prabhu says that in Fiji, one lady she had two Gurus who turned out to be bogus Gurus. So now she’s chanting Hare Kṛṣṇa mantra on the malika, but she’s telling that she has accepted Śiva as her Guru. So he wants to know how to deal with this. What is her position?


Śrīla Śrīdhara Mahārāja: He wants to know?


Bhakti Sudhīr Goswāmī: Vasudeva wants to know.


Śrīla Śrīdhara Mahārāja: What is his position?


Vasudeva [?]: She won’t accept any of our Gurus. She’s had bad experience with the Gurus.


Śrīla Śrīdhara Mahārāja: But that is not a laudable position. That is in some imaginary, good imagination; not a practical position. Imaginary plane, satya-gua, not connection of nirgua, but satya-gua.


Bhakti Sudhīr Goswāmī: There is also one verse that Prabhupāda quoted, sampradāya vihīnā ye mantrās te niṣiphalā matāḥ.


[sampradāya vihīnā ye mantrās te niṣiphalā matāḥ,

ataḥ kalau bhaviṣyanti catvāraḥ sampradāyinaḥ

śrī-brahma-rudra-sanakā vaiṣṇavāḥ kṣiti-pāvanāḥ,

 catvāras te kalau bhāvyā hy utkale puruṣottamāt]


    [“If someone receives a mantra from a Guru who doesn’t come in a bona fide sampradāya that mantra will have no potency and will be fruitless. Hence in the age of Kali there will arise four founders of sampradāyas, namely Śrī, Brahmā, Rudra and Sanaka. These four Vaiṣṇavas are the sanctifiers of the earth. Their four respective sampradāyas will arise from the Supreme Personality of Godhead in Utkal (Orissa).”] [Padma Purāṇa]


    So even if you’re chanting, if that sampradāya connection isn’t there, it’s minimised?


Śrīla Śrīdhara Mahārāja: In a bona fide way if I approach then I must have the chance of such connection.


Bhakti Sudhīr Goswāmī: You were telling us yesterday that you may be chanting but if you do not have that connection, it’s just on your tongue, or in your ear, it’s not...


Śrīla Śrīdhara Mahārāja: Yes. That is that it may be something like imitation, generally, general case.


Bhakti Sudhīr Goswāmī: Hare Kṛṣṇa. There’s one other request from RāmeśvaraSwāmī. He is in charge of the artists who paint the illustrations for all of Prabhupāda’s books. And he would like to bring them here to speak with you. Because the artists, they used to ask Prabhupāda some of the details so that the paintings are correct. So is that all right?


Śrīla Śrīdhara Mahārāja: ______________ [?]


Śrīla Govinda Mahārāja: _________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: If they say to me clearly then I can help according to my capacity.


Bhakti Sudhīr Goswāmī: Especially this book Brahma-saṁhitā, they will be painting for that.


Śrīla Śrīdhara Mahārāja: Oh. I told previously, that I do not know that Brahma-saṁhitā was translated by Prabhupāda, but I forgot. It was published in Madras and I was present there. I forgot the whole thing due to loss of memory. And I have got a copy also here.


Devotees: [Laughter. Jaya]


Śrīla Śrīdhara Mahārāja: And I was present also at that time when Brahma-saṁhitā was translated and published _________ Hare Kṛṣṇa. I forgot. Hare Kṛṣṇa. Gaura Haribol. You like to go now, go away, yes?


Bhakti Sudhīr Goswāmī: I wouldn’t say that I like to go, but we’re going. Ha, ha.


Śrīla Śrīdhara Mahārāja: Only considering my health?


Bhakti Sudhīr Goswāmī: Yes.


Devotee: We don’t want to tire you.


Śrīla Śrīdhara Mahārāja: Yes, do again, tomorrow...


Bhakti Sudhīr Goswāmī: Yes. We’re coming again.


Devotees: Hare Kṛṣṇa. Gaura Haribol.


Śrīla Śrīdhara Mahārāja: Gaura Haribol.


Bhakti Sudhīr Goswāmī: Tridaṇḍī Bhakti Rakṣak Śrīdhara Dev-Goswāmī Mahārāja kī jaya!


Devotees: Jaya.


Śrīla Śrīdhara Mahārāja: Gaura Haribol. Bhaktisiddhānta Saraswatī Prabhu kī jaya!

Śrīpāda Bhaktivedānta Swāmī Mahārāja kī jaya!


Devotees: Jaya.


Śrīla Śrīdhara Mahārāja: Sevā Vṛnda Ki Jaya. Gaura Haribol.


End of 81.02.28.B

* * * * *