His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Second half of the 1981 transcripts

 

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81.09.25.B

 

Bhāratī Mahārāja: ...Comet.

 

Śrīla Śrīdhara Mahārāja: Comet. Coming within the vision of the scientist, their telescope, and again passing away_____________________? So only looker acquaintance we may have with anything and everything.

 

bahūni me vyatītāni, janmāni tava cārjuna / tāny ahaṁ veda sarvāṇi, na tvaṁ vettha parantapa

 

    [“O Arjuna, chastiser of the enemy, both you and I have passed through many births previously. Due to My position as the supreme controller, I am able to remember all those births, whereas you, a living being of finite consciousness, cannot.”] [Bhagavad-gītā, 4.5]

 

    “I know everything, but you do not know Arjuna. I know everything. I’m everywhere. I know everything. But it is not possible for you to come to My level and to know anything and everything. Bahūni me vyatītāni, janmāni tava cārjuna, tāny ahaṁ veda sarvāṇi. I know everything always. Na tvaṁ vettha parantapa. You may think that you can control so many enemies, but still you are not above limitation. You don’t know everything.”

    Nitāi. Nitāi.

    “Infinite is in My own part. I transcend infinite. That is My position, I can transcend infinite.”

 

[athavā bahunaitena, kiṁ jñātena tavārjjuna]

viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat

 

[“But Arjuna, what is the need of your understanding this elaborate knowledge of My almighty grandeur? By My fractional expansion as the Supreme Soul of material nature, Mahā-Viṣṇu (Kāraṇārṇavaśāyī Viṣṇu), I remain supporting this entire universe of moving and stationary beings.”] [Bhagavad-gītā, 10.42]

 

    “No limit can be imagined in My concern, or consideration, so don’t, so namanta eva, jīvanti.

 

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]

 

    “The enquiry must be stopped and only submission, submissiveness that will help you most. You have been given your quota, your sphere. You utilise your energy there only. That will be the best production you will have. Jñāne prayāsam udapāsya namanta eva. You surmise towards infinite good as I transmit to you about the outside knowledge. Submit; accept that and go on with your duty in your own sphere. You will have maximum benefit there, only if you confine within your limit. And placing confidence in Me or in My saying, My statement. Jñāne prayāsam udapāsya, hatefully give up to measure anything and everything, to swallow everything to put in your own belly. It is impossible. Why you will fight with your own shadow? Loss of energy! Give up that impossible attempt. Submit, put faith and go on with your duty. And then you will come in contact, you’ll be calm and you’ll feel My presence. And that will satisfy you enough. Namanta eva, jīvanti san-mukharitāṁ bhavadīya-vārtām. Through the agent of Mine, try to be in My connection and that will be the maximum attainment to yourself.”

 

    Don’t forget that you are limited, and there may not be many unlimited. Unlimited is one. All limited, but their progress according to their submission, is faith, śraddhā. Not by their audacious attempt to know anything and everything. In a particular sphere that may work in the material sphere. But in the sphere of soul, Oversoul, Supersoul they are left, they cannot enter, they cannot enter even, cannot conceive even of such fine planes where so many wonderful things are existing. Impossible for them to guess, to imagine even, in the subjective, in the higher plane, plane superseding reason, there are so many wonderful things.

 

You want to go, No, no, don’t confine Me to this mundane, the material.

 

    Through the eye experience, ear experience, nose experience, and tongue experience, touch experience, in this jurisdiction you will plod, in the clay, in the mud. You may make any progress you like there. But if you keep in your heart the existence of the higher types of world, region, subjective, super-subjective, super-super-subjective; this method won’t be of any action there, can’t even imagine. Only through submission you may get touch. That is the way, when, yam evaiṣa vṛnute:

 

[nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

yam evaiṣa vṛnute tena labhyas, tasyaiṣa ātmā vivṛnute tanūṁ svām]

 

[“One cannot understand the substance of the Paramātmā, the Super-soul residing within everyone's heart, by means of expertise in logic, intelligence or learning. When the living entity begs the Lord for His mercy, being desirous of His transcendental loving service, then the Supreme Lord reveals His self-manifest form directly before him.”] [Kathopaniṣad, 1.2.23] & [Muṇḍaka Upaniṣad, 2.3.2]

 

    When the higher existence will call for you, you will enter, dancing. Dancing you will enter the call, when come for you, from that sphere. Yam evaiṣa vṛnute tena labhyas. You won’t be able to know how can you go there, how can you climb up there. Or the whole sphere, the whole court come to you, to your house. Or, you are crossing so many barriers of foolish protection, all these things and you are passing there. You won’t be able to conceive even, if call comes from higher region. Your connection with them will be so easy, that no difficulty. And that can be done only through faith. So many qualities have been given in ordinary soul and the faith is the most qualified for the higher form of capacity, or vṛtti.

 

Bhāratī Mahārāja: Medium?

 

Śrīla Śrīdhara Mahārāja: The faith is the highest endowment in you through which we can come there in the connection of the finer and finer type of ________ [?] By mental speculation, or by engaging your reason, your reason only drawn from these material experience, what more, if pressed, what more you can produce. But only faith, you are very much afraid that faith may be blind. But in the infinite it is impossible to have any blind faith. You may not even conjecture even a point of that. So many things may exist there. So don’t think that your faith will misguide you. And faith does not mean that ordinary credulity. Faith has got also its qualification, its definition. To accept, to understand, to feel, that there is one by whose connection everything can be connected. It comes to have a conception of a central truth of the highest controller, that sort of faith. There is not only plural, but there is one and many. Not only many, but there is one also, that sort of faith, a general thing. Innumerable absolutes cannot exist. Absolute must be one. And He must harmonise all this polarity and diversity. So to be conscious about the one, of oneness, and that must be central, that must be the highest, it is automatically everything. Kṛṣṇa. Kṛṣṇa. Sraddha mayam loka. Yam evaiṣa vṛnute tena labhyas.

 

yasmin vijñāte sarvam evam vijñātam bhavati, yasmin prāpte sarvam idam prāptam bhavati

 

[“By knowing Him, everything is known - by getting Him, everything is gained.”] [Upaniṣads]

 

Then: asato mā sad gamayo tāmaso mā, jyoti gamayo mṛtyor mā amṛta gamayo.

 

    [“I am mortal, make me eternal. I am ignorant, filled with nescience, take me to science, knowledge. And I am threatened with misery, guide me towards bliss.”]

    [Bṛhad Āraṇyaka Upaniṣad, 1st Adhyaya, 3rd Brāhmaṇa, 23rd mantra]

 

    This should be the central point of our search, not disorganised anomaly, or aimless search, to go towards centre, centre. I am a part, I have got my connection with the whole. And what is that connection? I want to know for my own interest. Otherwise I am self forgetful, self negligent. I shall be of suicidal type existence, I shall have to admit. Hare Kṛṣṇa. Gaura Haribol.

 

Devotee: The absolute within the relative truth.

 

Śrīla Śrīdhara Mahārāja: The absolute must have some connection with the relative. Absolute and relative, relative not outside absolute, is it not?

 

Devotee: Its part of the absolute.

 

Śrīla Śrīdhara Mahārāja: When you say that it is absolute then anything and everything must have got connection with the absolute. So a connection is there. Absolute covers everything, nothing outside absolute. So some connection is there. Partial representation it may be called so, for the Absolute, āṁśa, svāṁśa, vibhinnāṁśa, in this way svāṁśa, vibhinnāṁśa the shadow of the Absolute. Svāṁśa the Avatāra of the Absolute, vibhinnāṁśa jīva and the reflection is the world of the Absolute. In this way it has been continued. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Devotee: How can we relate to the Absolute?

 

Śrīla Śrīdhara Mahārāja: Our relation through His agent, through the agent of the Absolute we can only have connection with Him.

    Once I went for preaching in Karachi. One Ārya Samāj leader came to me and told: “If finite can know infinite, then He’s no infinite.”

    I also answered, “If Infinite cannot make Himself known to finite, He’s no infinite.”

    He got a handshake.

    So that is our direction. Yam evaiṣa vṛnute tena labhyas. We cannot approach, but He can come down. We cannot go up but He can come down and take me up. That is the principle underlying the path of devotion. The main idea is that. He loves me, He may take me in that domain but I can’t go independent of Him. That is the idea. Maintain always that goal. Everything within His hand, but He says that He’s my guardian, He’s my friend.

 

ahaṁ hi sarva-yajñānāṁ, bhoktā ca prabhur eva ca

[na tu mām abhijānanti, tattvenātaś cyavanti te]

 

    [“Because I alone am the enjoyer and rewarder of all sacrifices. But since they cannot know Me in this way, they again undergo birth, disease, infirmity, and death.”] [Bhagavad-gītā, 9.24]

 

    And then:

 

bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram

suhṛdaṁ sarvva-bhūtānāṁ, [jñātvā māṁ śāntim ṛcchati]

 

[“I am the enjoyer of the results of sacrifice performed by the fruit-hunter, as well as the results of austerity performed by the liberation-seeker - I am their only worshippable object; I am Nārāyaṇa, the indwelling monitor of all planes of life, and the Supreme Worshippable Personality who awards liberation. And I am the well-wisher of all - I am Kṛṣṇa, the devotee's most adorable friend. The soul who thus knows My true identity attains the ecstasy of knowing his own original divine identity.”] [Bhagavad-gītā, 5.29]

 

    “I am friendly to everyone, to anyone and everyone I am friendly relation so don’t apprehend your harm from My side. You can have faith in Me.” That is His general direction. “I am not your enemy, nor your antagonistic, nor your evil wisher, but your well wisher. You take it, then you will find peace.”

 

    Wherever you’ll be, my guardian is represented in the highest quarter of the administration. He’ll look after my interest so I have got no trouble in my life. He’s there. Everything in Him and He’s my friend. So I shall not have fear for anything wrong about me, I can go on cheerfully discharging my duties.

 

yataḥ pravṛttir bhūtānāṁ, yena sarvam idaṁ tatam

svakarmaṇā tam abhyarcya, siddhiṁ vindati mānavaḥ

 

[“A man achieves perfection by the performance of the appropriate duties prescribed for him according to his qualification. By the execution of his duties, he worships the Supreme Lord from whom the generation and impetus of all beings arises, and who permeates and pervades this entire universe (exercising His Supreme qualification of Lordship over one and all).”] [Bhagavad-gītā, 18.46]

 

    And by gradual process I will make progress towards the right, towards the truth. Then one day I feel within me sarva-dharmān parityajya [Bhagavad-gītā, 18.66]. I am very eager to meet Him. He’s so near, He’s so great, He’s so loving. I can’t wait but to be united.

 

    “Give up all your duties and surrender towards Me and I am everywhere. I shall trace that sort of mentality in you. I’ll come down for your help or send some agent to take you up towards Me.”

 

    That is His attitude and declaration. Gaura Haribol. ____________________ [?] I feel tired.

...

    Pratyakṣa, parokṣa, aparokṣa, adhokṣaja and aprakṛta. Knowledge of experience, sense experience of one’s own and the knowledge not by experience, not by own but by other’s senses, parokṣa. Knowledge recorded from the experience of others than the person who is concerned, parokṣa-jñāna. There was war, the atomic energy, all these things, by, through newspaper we come to understand many things, which is not our direct sense experience, but the sense experience of others than ourselves, second class. Third class, aparokṣa anu buddhi, just as in sound sleep. Almost no experience but still a sort of experience is there. When one comes down from that stage he says that, “I slept very happily.” Sukha moha satsam, in Upaniṣad. “I slept happily,” so a sort of experience gathered from that region, aparokṣa anu buddhi.

    The yogī and the jñānī when they enter into samādhi they also have similar experience, vague, non differentiated, un ascertainable, a sort of experience very, very vague, but still that is a sort of experience. It has been recorded in the Upaniṣads. Aparokṣa anu buddhi. Neither the product of one’s own sense experience, nor the product of any other sense experience; independent of sense experience.

 

    Śaṅkara School says that, “Here is the limit of knowledge. Not beyond that.”

 

    But Rāmānujācārya says that, “No, there is the fourth, the turiya, the knowledge of the fourth plane is possible, adhokṣaja realm, by the realm super subjective. We cannot be a subject in that plane. But when the subject has got some experience on me I can feel that the higher type of knowledge has descended in me, in my conscious area, and I can feel some strength, strange feeling, which cannot be experienced in this world. A new type of knowledge we come in connection with. When that withdraws, the final subjective experience, that is withdrawn, we are nowhere, can’t help. That is adhokṣaja, Vaikuṇṭha jñāna. That can descend in our area of knowledge, and that can withdraw out of its own accord. So we cannot but admit possibility of such knowledge, that is transcendental knowledge. Transcendental means not non differentiated always. It is knowledge of differentiated character. But it supersedes all our efforts. According to its sweet will it comes down to the knowledge of our area and withdraws. Very subtle, very fine, very independent in its nature: but still it is there. It is a part of the truth, we can’t deny that. So that is adhokṣaja.”

 

    And Śrī Caitanyadeva from Bhāgavatam says there is a fifth class, fifth plane that is aprakṛta. This adhokṣaja, this character is grand and wonderful, not similar to knowledge of this world of our experience. It has got a peculiar, dignified position, master of the movement, and showing many astonishing symptoms, and independent symptoms of its own. But aprakṛta is very similar to this mundane, but still above that, the fourth dimension, Vaikuṇṭha, Paravyoma, the power, show, grandeur, awe, reverence, such dignified movement is not there. But very similar to this mundane knowledge, but that is the supreme most quarter.

 

avajānanti māṁ mūḍhā, mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto, mama bhūta-maheśvaram

 

[“Unable to comprehend My super-excellent divine form of human features, ignorant men blaspheme Me - the Supreme Lord of all beings - by considering Me a mere human being.”]

[Bhagavad-gītā, 9.11]

 

    Aprakṛta: that is found in Vṛndāvana, humanly. The līlā of the Lord.

 

kṛṣṇera yateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa

[gope-veśa, veṇu-kara nava kiśora, nata-vara, nara līlāra haya anurūpa]

 

    [“Lord Kṛṣṇa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the Supreme Transcendental Form. In this form, He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.”] [Caitanya-caritāmṛta, Madhya-līlā, 21.101]

 

    And the human section has been created only after that ideal. That is the highest quarter, very simple and very plain, and no dignity, awe, reverence, power showing, all these things, command. That is the highest position of the world. From that position the whole movement is commanded. That is love and beauty, no grandeur, no awe, reverence, no forcing rules, regulations, all these things. Very similar to this human life, aprakṛta, and the process to attain that, that is also very simple. Only attachment, only greed for that, only want within us for that, hankering, earnestness, that is necessary only to have that position.

Lohita janme pai uttisya jahi pai [?]

    Only genuine search and genuine earnestness, that you want that, only qualification. That is śraddhā. So it is very difficult on one side to put our faith that that is the highest position, jñāna-sunya-bhakti. No grandeur of the constructive world, nor subtle vanity for the renunciationists. But very plain, homely: only living ordinary life of ordinary style. Only the viewpoint is just the opposite, is changed, rather the opposite. Sense centred and that is centre centred, God centred. Interest is different. Central interest and extremity interest, that is the difference, the opposite, everything always very plain, simple thing, so: kṛṣṇera yateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa.

    To understand this, to have real attraction for this, it is very rarely we can have faith in such things. Awe, reverence, grandeur, power, it is easy to put our faith there. But ordinary simple things, to put faith there it is difficult, aprakṛta, kevala. Kevala means non differentiated, differentiation and non differentiation, kevala. That knowledge is so spacious that everything is harmonised there. That can, that understanding will work at every corner, everywhere. Just as gold may have its value in every country, every province: something like that. In all detail, even stealing, and fighting, snatching, all these things are also harmonised with the highest purity everything can be... Not only selflessness is there. It is a play, it is a show. The selfish object is not present there on one side, on the positive, the God, the absolute interest is to be traced everywhere. Only that is the difference.

So dirt is not in the form, but all filth, filthiness is in the spirit, in the object. The form is not to be blamed. The form of our movement is not to be blamed. Only the object is to be blamed. The object is pure, is all pervading nature, then the form also must, cannot but be pure. Stealing is bad because one party is becoming loser and another party gainer, apparently, so it is bad. But if stealing is for the interest of the whole, then the poison is removed. So, every action, good or bad in our consideration, in the standard of our present calculation, that is eliminated. Whatever is done if that is for the benefit of the whole, and if possibly more than that, then all the activities are stainless, no poison there. No suffering, no reaction. But still the whole detailed characteristic of every movement is maintained, aprakṛta.

    So Kṛṣṇa He’s stealing, He’s doing so many things which would be apparently objectionable to the social law, to the interest of that. But that is only not bad but that is the greatest thing for all, to understand that. That is Vraja līlā, Kṛṣṇa līlā, to enter into Vraja līlā, to be accommodated with this sort of knowledge and spirit and habits and aspiration. If we can adjust with that, then we are fit to have entrance into Vraja līlā. Otherwise laboured imitation, that will bring its reaction, a reaction, aparādha.

 

laukiki vaidiki vapi yakriya kriyate mune / hari-sevanukulaiva sa karya bhaktim-icchata

 

    [O great sage! One who aspires for devotional service should perform all activities, whether Vedic or mundane, in a way that is favourable for the service of Lord Hari.]

    [Bhakti-rasāmṛta-sindu, Purva-vibhaga, 2.200, from Nārada-pañcarātra]

    [Gauḍīya Kaṇṭhahāra, 13.82] & [In Caitanya-caritāmṛta, Antya-līlā, 13.113, purport]

 

It does not matter what type of work I am doing. Every work may be for the service of the Lord. Everything may be utilised, only the standpoint of such heart. Our centre going feeling is what is necessary, through śraddhā, faith. ___________ [?] To throw one’s own self into that sort of wave of knowledge, Vraja līlā. Sarva-dharmān parityajya [Bhagavad-gītā, 18.66]. We are very busy with rules and regulations and generally that is calculated on the limited consciousness, limited experience of good and bad, of some extended area. The laws and the rules they’re product of our local experience, a little less or a little extended, mainly, but not Absolute.

    Hare Kṛṣṇa. Laukiki vaidiki vapi. By form calculation, it may be a śāstric activity as arcanaṁ, vandanaṁ, all these things. Or laukiki, to deal with another person to purchase a thing and so many troubles on the way may come, some quarrel with rickshaw wallah, and quarrel with the seller. Everything may be recorded in the jurisdiction of devotion, everything. It has been said, the mahā-bhāgavata he’s passing urine, passing stools, that is also bhajan within. That is also not waste of time. It is possible. It is possible, the wholly harmonized person whatever he does that has got relation to his bhajan. Taking food, why? To make him fit for service. And going regularly to the latrine, that will also be helping, have contribution to the health. That will be utilised in the service cent per cent. In this way, everything, no loss of time, no loss of energy, cent per cent on His account. It may be possible. Not to reject a portion and dedicate another portion to the God and some kept for him or others, not that. Wholesale conversion: cent per cent time utilised in service, laukiki vaidiki vapi yakriya kriyate mune.

 

īhā yasya harer dāsye, karmaṇā manasā girā

nikhilāsv apy avasthāsu, jīvan-muktaḥ sa ucyate

 

     [“Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence.”] [Bhakti-rasāmṛta-sindu, 1.2.187]

 

    Then he’s no longer in bondage. “All the efforts of him meant only to satisfy Him.”

    Gaurasundar. Gaurasundar. Gaurasundar.

 

Bhāratī Mahārāja: Mahārāja, you said on the spiritual plane that jñāna plays a more as in the background, jñāna. There is no calculation.

 

Śrīla Śrīdhara Mahārāja: Jñāna means automatic, sambandha jñāna. A child when hes dealing with his father or mother, he always does not bring the knowledge that shes my mother because shes feeding me, I came from her womb, all these calculations are not present. It is in the background. And as the result of that background hes treating with his mother in a particular way. And the brother another way, father another way, the sambandha jñāna. Not to calculate that movement, it is already adjusted in such a way, the result of adjustment, the knowledge is in the background. And actuated by knowledge he’s dealings are being conducted. Sambandha jñāna, jñāna, not every movement that he’s calculating. That is left in the background, and his position is rather in the intuitive position. Just as the digesting, we are not conscious of the stomach affairs, how it appears, the heart affairs, they’re going on with their work that is in the background. And in the forefront so many other things are to be thought and done. So sambandha jñāna, what is what, and accordingly the function between them will work automatically. Automatic knowledge will back the activity, the movement, spontaneous.

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

    Yaśodā, she is seeing her child, small, so many ṛṣis and gods, demigods, she’s seeing, looking with great veneration, greater veneration, and asking many things from them so that her child may not be endangered in any form, in this way. But the centre of her affection, the whole affection is concentrated to the child, and that is the valuable thing. Not that the respect is going, given to Śiva, to so many ascetics, “Give some grace so that my child may go on, may live long, may have good health.” So there are so many gods, so many sādhus, she collects benediction from them for the good of her child. But that misconception that they’re bigger than my child, they’re holding bigger position than my child...

 

End of 81.09.25.B

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Start of 81.09.26.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...is intense, most intense here. Everything, all her movements are controlled by that feeling, the centre of interest, centre of interest. Centre of interest that is the highest thing to her. So what is our centre of interest, that should be changed; centre of real interest. Or to give position to this, that, one, two, ABCD, that is very trifling thing. Interest, heart’s quench, heart’s thirst to be quenched, the thirst of the heart, where located. That is all important. We may give respect to so many outsiders. That has not got much value.

    Sonhood of Godhead, Sonhood of Godhead, so also consorthood of Godhead, that is rather our centre, the consorthood of Godhead. We’re closest, we’re nearest, and we get most in the consorthood of Godhead. Less than that, Sonhood of Godhead. Consorthood not husbandhood. Husbandhood in Dvārakā, and consorthood may be rather used for Vṛndāvana, consort, parakīya also included in consorthood. And husbandhood in Dvārakā. And Sonhood in Mathurā, but that is also having parakīya touch.

 

    “Some say the Gopāla is not my child. I don’t like it. I know fully well that He’s my child. There are so many, there’s a rumour, ‘No, no. Devakī’s child is He.’ And they’re my enemy. I can’t tolerate them. The Garga Ṛṣi came, as sent by Vasudeva, to make, to give name to my child, and the words he said something I don’t know. A rumour has been spread that Vasudeva sent his child here. What are all these things? I don’t like. Why do these people, they’re very envious of my position, they can’t tolerate that I’ve got such a beautiful child, so all these rumours and speculations are roaming about the environment.”

 

    This sort of parakīya, not with apprehension that, “He may not be mine.” That draws the affection more intensely, parakīya.

    And in sākhya also in Vṛndāvana, “Some say that Balarāma and Kṛṣṇa, They have connection with Mathurā. They may not stay with us. How shall we pass our days if Kṛṣṇa Balarāma They may not remain with us? I shudder for the scene. No, no, that we don’t admit. They’re our friends.” Climbing on the shoulders and sometimes giving a slap and getting slap. So closely connected how can they?

    Kṣatriya Mathurā, what to speak of God, etc. Though they see that Govardhana was carried over and supported by His finger, sometimes they tend to say, “The Hill You did not keep up alone, carry alone. We also supported so it was possible for You to keep that Hill up. You alone could not bear the, bear so much burden, so much weight. We also helped.” In this way.

And what is false, what is real? We must say that this is the highest form of reality. How? How? That this is the centre, this is the highest plain of truth, this parakīya, and not that svakīya. Only through mantram, or only a particular form, that cannot make anything of one’s own. The highest degree of affection, that should be the real criterion to judge who is who’s. Who is who’s nearest friend, that is to be judged by the degree of the intensity of the attraction between ________________ [?] and not by any form. The law of gravitation, the law of attraction, that should be the highest consideration if we go to explain the nature of cosmos. The cohesion, integrity, solidarity, the attraction, that should be given the most importance in our calculation, all others subsidiary. Gaura Haribol.

    Whom I love, he’s my own. Whether formally I get him or not does not matter. That is the nature of Vaikuṇṭha dealings, infinite relationship. In the infinite that should be the measurement of our closeness or nearness or farness, distance, whom I love best, whom I have got affection for most intensely. That should be the criterion of our judgement. Who is who, near or distant?

    Gaura Haribol. Gaura Haribol. And the transaction between them will also be only through their affection. By a form I may be near to England, to America, but a village one mile off that may be far to me, distant. I get the form through relationship with something else I immediately can connect with the distant place, that is near to me. And the village, a man, I shall have to arrange a rickshaw, and two hours time it will take, that will be far. So the affection, that is, that makes us near. In that plane we are nearer. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Bhāratī Mahārāja: Mahārāja, that’s a very high platform, advanced. Very advanced platform you’re describing. You’re describing a very advanced platform.

 

Śrīla Śrīdhara Mahārāja: Advanced, philosophy.

 

Bhāratī Mahārāja: So what is, when we’re praying to Kṛṣṇa in that way, where is the spiritual master? What is his position? We’re praying through him?

 

Śrīla Śrīdhara Mahārāja: Yes. Through – actually it is in a general way, but when we shall come to particular things then of course here Kṛṣṇa means Kṛṣṇa’s group, whole system. Then when it will come in details to our personal question for a man of our stage, or workers for the unit of our stage: then the mediator. Direct approach and connection is not possible, so only through mediator we can get Him nearer. Otherwise we cannot feel Kṛṣṇa, what is Kṛṣṇa.

    Kṛṣṇa in His group, the mādhurya-rasa He has got His paraphernalia, otherwise Kṛṣṇa is nowhere. Kṛṣṇa is seen always in a relative position, either in the friendly circle, or in the consorthood, or in the filial affection. Kṛṣṇa means, presupposes His own group, for us. We cannot have any direct connection with Him. In sākhya-rasa also the Śrīdam, Sudam, so many must be there. Then the rasa is playing there and we can taste there. In vātsalya-rasa Nanda, Yaśodā, the first group, and the transaction is there and we can feel. We have got secondary position. In mādhurya-rasa also, in all the rasas, the group, the first group always there eternally, otherwise not a full play of His pastimes is to be found. It presupposes in particular rasa He’s, it presupposes that so many others to make that rasa, that līlā possible, is already there within Him. That is also calculated within Him in different rasas.

    And we are onlookers and we are order carriers of them, in this way we can. Our approach must be always through some. And Kṛṣṇa in every rasa that is in His own group, not alone, never alone. So if we want to have alone then we shall have to see Him as a master, far away, not easily approachable. It is not approachable by us independently, always through Guru on different times.

    And sometimes also it will be better to get a hierarchy of Guru, according to our position it will be best for us. So it has been said rūpānuga-sampradāya, the Rūpa, Lalitā, Rādhārāṇī, and then Kṛṣṇa. In vātsalya, in all the rasas, something like that. Our interest will be best dealt when we, according to our position we shall approach in a proper channel to a particular post, not exerting. Sometimes of course we may have to connect with the first agent, but there is a hierarchy of agency and generally second or third position we shall connect, then our interest will be best represented, so rūpānuga. And in other rasas also something like that.

    The eternal agent is there and to see we shall select some other by whose recommendation we can go to the first agent of a particular rasa. So our Guru, our immediate agent will be our Gurudeva who has been sent to recruit us. There we must go and gradually we’ll be able to see that what I saw in him first he’s not confined there, but according to my development I shall see that Guru is also developing, developing to me, or rather, I am getting more improved position so that to find his higher self.

My eyesight that was under cataract and the eyesight is improving and I’m seeing the doctor more as he is. And when my eyesight was not very clear, vaguely I used to see him. So also with Guru, first I thought rather just as a student he sees his teacher in the beginning very small acquaintance, and as much as he gets more education he can understand how much education his teacher has got, he can appreciate, in this way. According to our internal development we’ll be able to see the higher and higher position and aspect of Gurudeva. In different births also it may continue. Hare Kṛṣṇa. Hare Kṛṣṇa.

    So rūpānuga-bhajan, ours is rūpānuga. Narottama Ṭhākura he says: “When my Gurudeva Lokanātha Goswāmī he’ll be propitiated with me and take me by my hand, take me to Rūpa Goswāmī, ‘that please give some engagement to this girl,’ Rūpa Prabhu, to Rūpa Mañjarī. When my Guru will hand me over to Rūpa Prabhu, ‘please give engagement to this servitor,’ when he’ll take me there?”

 

    Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. So śraddhā, faith: automatic attraction. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Bhāratī Mahārāja: Mahārāja, you said once that one should not limit the Guru.

 

Śrīla Śrīdhara Mahārāja: Nothing is limited. Ha, ha, ha, ha. Nothing is limited. The part of infinite is all infinite. Limitation is māyā. Sand has got no limit, a particle of sand, analyse, analyse, analyse, atom, electron, proton, neutron, again go on analysing, no end. So to see limited that is in illusion. So see everything as infinite, so everything is greater than you. Ha, ha. Or everything representing infinite. The part of infinite is infinite. So don’t go to analyse in the way of knowledge, then no end of enquiry, be asādhan vṛtti.

    The function of taste will have no chance in any time. You’ll go on enquiring and enquiry will go to infinite, so the taste function that won’t get any chance. So give up enquiring habit and begin your tasting sense. Through faith, engage yourself in your tasting, department of taste, ānandam, not much of cit, sat-cit, not much of consciousness, but consciousness, what consciousness wants to show. Consciousness wants happiness. Wherever there is feeling that is hankering for happiness, pleasure, ecstasy. So try to have connection with ecstasy as soon as possible. Don’t lose your time, much time with consciousness. Sat-cit-ānandam, hlādinī. Try to approach as much as possible direct to hlādinī. Then sat-cit in the existence and the consciousness of the existence they will waste your time ________________ [?]

    You go to study the nature of fossil, the fossil will keep you engaged life after life. You won’t be able to come out of the fossil fashion, fossil idea; mania, so give up fossil. Come to consciousness, spirit, and if you go to make research in the spirit only that will take you lives together, no end of searching. So you will have no time to utilise, to come in association direct with happiness, that is the hlādinī, ānandam, or beauty, or hlādinī. So as much as possible ________________ [?] Try to have closer connection with the third, satyam, śivam, sundaram, the very central existence, the central substance of the whole existence, the very gist that is sukham, ānandam. And then surrounding it there is conscious, cit, and surrounding it there is solid existence, something. Enter into that as soon as possible, directly, keep direct towards that through śraddhā, through faith. Approach as quickly as possible towards the centre, satyam, śivam, sundaram. Sat-cit-ānandam. Willing, thinking, and feeling, through feeling we get ānandam. Ānandam is the raso ‘py asya, raso vai saḥ.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ

[andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ]

 

[Prahlāda Mahārāja says: “Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or Guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.”]

[Śrīmad-Bhāgavatam, 7.5.31]

 

    Those unfortunate sections they do not diagnose their own heart, that it is hankering for happiness, maximum happiness, and where it is located. They make much of the cover of things than the substance within the cover. They’re very unfortunate people, Prahlāda Mahārāja says. Ye bahir-artha-māninaḥ, makes much of the over cover. But what is within most valuable, go and search, connect with that. That is very difficult here, the apparent side attracts us and we don’t find any leisure to go leaving and find the higher substance, real substance. That is the difficulty in this world, making much of the coating, the dress, the garment, and not within ______ [?] reality ________________ [?] Gaurasundar. Gaurasundar.

 

Bhāratī Mahārāja: Mahārāja, the quotation you often use, satyam, śivam, sundaram, who has given that?

 

Śrīla Śrīdhara Mahārāja: In Upaniṣad, I forget in what Upaniṣad it is, but it is a famous expression in Upaniṣad, satyam, śivam, sundaram: and sat-cit-ānandam. Hare Kṛṣṇa. Ānandam, sundaram, and prema, the love, beauty and ecstasy all similar thing, same almost: third plane in the general calculation. Hare Kṛṣṇa. Hare Kṛṣṇa. Charm, real charm is there.

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

yadi gaura nā hoita, tabe ki hoita, kemone dharitām de [Vasudeva Ghose]

    If Śrī Caitanyadeva did not appear, then what would be about our fate? We could not know the real purpose, the real gist of it. There is Rādhārāṇī, there is Vṛndāvana, Vraja, Kṛṣṇa. Then how could we live if once connected then how could we live if we did not have connection with these happiest things? And that Śrī Caitanyadeva has brought out.

    Oh, you’re feeling disturbed. Should we go inside the room?

 

Bhāratī Mahārāja: No problem.

 

Śrīla Śrīdhara Mahārāja: No problem. Nitāi. Nitāi. Gaura Haribol. Nitāi.

 

Bhāratī Mahārāja: It’s very difficult to start to taste. The propensity is there to always enquire; enquiry, that is always there.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhāratī Mahārāja: But then afterwards, to make the taste come about it’s always difficult. Sometimes the taste is not there.

 

Śrīla Śrīdhara Mahārāja: Taste?

 

Bhāratī Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Ruci.

 

Bhāratī Mahārāja: Yes. It’s not coming. Lower taste comes.

 

Śrīla Śrīdhara Mahārāja: I asked Prabhupāda, our Guru Mahārāja, once when I came newly, one evening about seven, eight, I went to his room and found alone. With my praṇāmas I asked him, ‘How, eliminating the undesirable things within me I can approach as much, as quickly as possible towards the goal. Anartha-nivṛtti, the elimination of the undesirability, anartha, no artha, no prayojana, which is not necessary, to eliminate the unnecessary elements within us, how it is possible, to go on, to advance quickly?’

    Then he told, replied: “Anartha-nivṛtti, the successful elimination of the undesirable elements in us; that is the result of a particular action. What is that?”

 

ādau śraddhā tataḥ sādhu-saṅgo’ tha bhajana-kriyā

tato’ nartha-nivṛttiḥ syāt [tato niṣṭhā rucis tataḥ

athāsaktis tato bhāvas tataḥ premābhyudañcati

sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ]

 

    [“In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and then attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually spiritual emotions manifest and intensify, then finally there is an awakening of divine love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.”] [Bhakti-rasāmṛta-sindu, 1.4.15-16]

 

So sādhu-saṅgo, bhajana, tato’ nartha-nivṛttiḥ. So we are to give our more attention towards bhajan, sādhu-saṅga, Guru karan, then bhajan. Bhajana means śravaṇa-kīrttanādī, under the direction. Everything may be karma, everything may be bhakti, everything may be jñāna.

    When Bhāgavat explanation is going on I am attending, but my listening to Bhāgavat may be many things. Variegated result it may bring for me. Suppose if I’ve got any aspiration for any worldly things, “Oh, I’m attending Bhāgavat class. Bhagavān will be propitiated and it will be easy for me to get that.” With this spirit if I attend Bhāgavat class it will be karma-kāṇḍa.

But if we want to have knowledge, the tattva, jñāna, the ontological side there, I’m satisfied and I shall be able to distribute amongst the scholars and I shall get some position thereby, with this idea if I listen, attend the Bhāgavat class I shall acquire jñāna, the knowledge is my objective.

    But devotion, it will be under the category of devotion, the Bhāgavat-śravaṇa, only when whatever benefit I will derive from this action it will go to Kṛṣṇa, not to myself in any way. He’s the receiver. He’s the master. Just as an animal, a cow, or a horse, whatever he has got, he can earn, by his health, or by any way improvement, it brings something for the master, not for him.

Vikṛta vishar vasho [?] I am slave. Whatever I shall earn my master will get that thing. I have not got independent separate interest or existence. I’m totally his property. So with this idea one should attend Bhāgavat class. And whatever he’ll do this should be the underlying attitude or spirit, that whatever I do the benefit will go to my master, my Guru. Kṛṣṇa means, Kṛṣṇa is distant. My Guru will be the owner what I acquire. So nothing, no result I should digest, karma-phala, the phala is only – belongs to Him.

 

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]

 

    It is a general thing. Clear, general advice is given in Bhagavad-gītā, but it is very, very difficult actually to observe. Karmaṇy evādhikāras te, mā phaleṣu kadācana. “So I won’t work,” that is renunciationist, jñānī, māyāvādī. And the devotee they feel encouragement, “Oh, the result for Kṛṣṇa and work for me.” They will feel encouragement with this idea, with this principle. Mā te saṅgo 'stv akarmaṇi. Not as a reaction he’ll become idle, not that.

 

    “Karmaṇy evādhikāras, You are My slave. You must work. Because you are not the owner so you will, karma ________ [?] that is strike, that will be reactionary. So karmaṇy evādhikāras te, I am bhokta, you are My potency. I am enjoyer, and you are energy. Your position, your constitutional position is to satisfy Me. And My constitutional position is to be satisfied by your labour. This is the constitutional position.”

 

    It is very difficult to be adjusted in such an intrinsic position, so bhakti is there, it is to be found, sudurlabhaḥ. Who will run to sign this bond? The whole – I am to labour and He’s to enjoy the fruit of the labour. Such sort of abnegation, such sort of sacrifice, sacrifice I’m giving something and He will give gratitude to me, and I shall feel proud, “I’m giving things so much.” But to sacrifice his own position eternally, “That I am none, I am only to labour, and He’s to enjoy.” To sign such a deed, such sort of emptiness, such type of sacrifice, abnegation, that is very, very, rarely to be found. That is the very rare plane.

 

muktānām api siddhānāṁ nārāyaṇa-parāyaṇa

sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune

 

[“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”] [Śrīmad-Bhāgavatam, 6.14.5] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

 

    The degree of such type, sacrifice of such degree of such type, is very rarely to be found in the world. The wholesale, and that is the truth, that is constitutional position of everything, so that is natural. All diseased condition, all has got reaction. But this has got no reaction, being health promoting, this position. But who will come to admit such position in the constitution, in the whole? Sacrifice of such nature, and broad heartedness, such sacrificing spirit, where should it be found?

    Karmaṇy evādhikāras te, mā phaleṣu kadācana, mā karma-phala-hetur bhūr. So never entangle with the consequence of any action. Mā te saṅgo 'stv akarmaṇi. There is the ditch, the danger, that when such fact will come to your notice about the environment you will stop working. “Why should I labour?” Don’t - such curse may not come down on your head, I’m afraid. Mā te saṅgo 'stv akarmaṇi. Never approach that dangerous pit, akarma, that, “Because I’m not to enjoy why should I work?” That dangerous alternative, never allow you to go that side. Then the māyāvādī, “I’m not master.”

    “There’s no taxation without representation.” That was the Washington, slogan of Washington during the American Independence War. “No taxation without representation.”

    “If I’m there in the highest position I shall pay tax. And another he will manage and I shall give money for his management, his power mongering, one is power mongering and I shall give food to that power mongering of a particular person, never.” So māyāvādīs are of such nature. “If I am so ham, if I am at the highest position then I can admit that sort of philosophy of the world. But if I’m not represented in the highest position, I’m only a slave, I won’t accept that. I’ll never accept that philosophy.” That is the trouble. I won’t call a spade a spade. I shall call a spade a hoe.

    So we must approach towards that sort of knowledge, that whatever I shall do, my master will be owner of that. With this creed we shall do anything and everything, and that will be devotion. And there will be degree also, intensity. The prema comes out of that. And this sacrifice, die to live, Hegel says, “Die to live.” Don’t be afraid of dying. You’ll be able to live there, real life, die to live. I like Hegel very much. “Reality is by Itself and for Itself.” A very liberal world: Reality, that must be by Itself and for Itself. He’s not for you. You are for Him. This attribute you must have to give to the Reality. He exists to fulfil His own purpose, then what sort of Reality He is. He’s self existent and exists for Himself, not subservient to any other. This must be in the prime cause, otherwise it is not a doll of your play, reality. And die to live, self determination means die to live. Learn to die, then you’ll find that you are to have a proper life, real life. Don’t be afraid to sacrifice. Die. Gaura Haribol.

    Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa', [Caitanya-caritāmṛta, Madhya-līlā, 20.108]

    Mahāprabhu announced to Sanātana Goswāmī. There are so many controversies about the real position who is jīva, jīva soul. He declared, kṛṣṇera 'nitya-dāsa' means plain, eternal servant, that is plain...

 

End of 81.09.26.A

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Start of 81.09.26.B_81.09.27.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...small thing that to become a slave to Him, that will go to hell. “It is better to go to hell,” Milton says, “It is better to reign in hell than to serve in heaven.” The Satan told, “Better to reign in hell than to serve in heaven.” As opposite, Kṛṣṇa dāsa, the real dignified position, that is real position of yourself, the most dignified, that is to be one with Kṛṣṇa, of one interest. He’ll look after you. As much as you are given to Him, His concern is to look after you, to that degree. This is really theism. The nature of theism is such. There is faith, but faith in what? That is all imagination. When it comes in reality, in transaction of real giving, the self will shudder. “Oh!” Then what degree of faith you have got for Him? It’s a fashion, a faith of a fashion of faith. Gaura Haribol. Gaura Haribol.

 

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]

 

    Don’t entangle with the result, because it is in the hand of the Infinite. Your contribution is infinitesimally small, and you want to control the whole infinite by your small contribution. That is so foolish. Remove this folly from you forever, that your smallest contribution that will control the whole infinite. Such a fool you are. So never think of the result. The result is the resultant of so many forces in the world. So karmaṇy evādhikāras te, mā phaleṣu kadācana, never in the consequence of your contribution of the point of labour. Mā karma-phala-hetur bhūr. Never connect yourself with the result. Do your duty. Never connect with the result. Mā te saṅgo 'stv akarmaṇi. That does not mean that you’ll disconnect with karma, with contribution, with your duty, because the result is not within your fist. Never go that side; great danger. This is devotion. The very basic principle of devotion is here.

 

ahaṁ hi sarva-yajñānāṁ, bhoktā ca prabhur eva ca

[na tu mām abhijānanti, tattvenātaś cyavanti te]

 

    [“-Because I alone am the enjoyer and rewarder of all sacrifices. But since they cannot know Me in this way, they again undergo birth, disease, infirmity, and death.”] [Bhagavad-gītā, 9.24]

 

    “It is Me who is the enjoyer of everything in this world. I am that principle who can absorb the whole production of the whole infinite. I am so and so. But I’m your friend. Don’t be afraid that an injustice may come to you.”

 

[bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram]

suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ [śāntim ṛcchati]

 

    [“I am the enjoyer of the results of sacrifice performed by the fruit-hunter, as well as the results of austerity performed by the liberation-seeker - I am their only worshippable object; I am Nārāyaṇa, the indwelling monitor of all planes of life, and the Supreme Worshippable Personality who awards liberation. And I am the well-wisher of all - I am Kṛṣṇa, the devotee’s most adorable friend. The soul who thus knows My true identity attains the ecstasy of knowing his own original divine identity.”] [Bhagavad-gītā, 5.29]

 

    Only when in this attitude you can live in peace, can find peace, appropriate to your position you’ll get the maximum. That is the clue; that is the key to life. Do you follow? Any unreasonability?

 

Bhāratī Mahārāja: No. Sometimes the Maṭha Commander will use this; he will say that, “You are slave and you have to do what we say, no questions asked.” So what is the case there?

 

Śrīla Śrīdhara Mahārāja: Then that is a relative and absolute consideration always. If he’s in a right superior position then it is all right, but if he’s a bogus then we are to avoid. We must appeal to my clear conscience, with my sincere understanding within, my master within, caitya Guru. Something, if he’s a hypocrite, he’s not sincere, true to his thought and word, then I shall avoid. And if we find that he’s true then of course I shall approach more intensely towards his direction that this is the nectar. Where shall I go to get such guidance to take me up to the higher sphere? That is a boon if I go to get guidance, real guidance, proper guidance. That is to be very fortunate in our life to get a proper guide. No other higher fortune can be conceived than to have a good guide, real guide. That is our best wealth in life, sādhu-saṅga. Sat-saṅgaḥ śevadhir nṛṇām. Saṁsāre ‘smin kṣaṇārdho ‘pi sat-saṅgaḥ śevadhir nṛṇām.

 

[ata ātyantikaṁ kṣemaṁ pṛcchāmo bhavato ‘naghāḥ

saṁsāre ‘smin kṣaṇārdho ‘pi sat-saṅgaḥ śevadhir nṛṇām]

 

[King Nimi asked the nine Yogendras: “O sinless ones! We therefore enquire from you about that which is supremely auspicious for all living beings, for in this world of birth and death, association with saints - even for half a moment - is the most valuable treasure in human society.”] [Śrīmad-Bhāgavatam, 11.2.30]

 

    For a moment if we can come in contact with a real sādhu it is like jewels in this world. It is a jewel if even it is for a moment ________ [?] very rarely to be had. Śevadhir means jewel. Sat-saṅgaḥ śevadhir nṛṇām, kṣaṇārdho ‘pi, proper guidance, the trace of my home. I’m wandering like a madman hither thither. Proper direction towards my home: one who can give, he’s my real friend. That is the real jewel in the world, that intimation for my home. To take my own real position, desirable position, that guide. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Bhāratī Mahārāja: Mahārāja, what is the proper conception of kartabya buddhi?

 

Śrīla Śrīdhara Mahārāja: That will, the responsibility is in him according to his stage. He will gather from scripture, from sādhu, all these things, and adjustment. Otherwise what can be there? He’s responsible ultimately for him, his free will, his previous experience, his sincere hankering, that is acquired by previous activity, that sukṛti, knowledge, bhakti. Bhaktyā sañjātayā bhaktyā [Śrīmad-Bhāgavatam, 11.3.31] Bhakti produces bhakti. Nothing else can produce bhakti. Bhakti can produce bhakti. So whatever little experience you have got in every point of life we are facing such problems as you are. In whatever line you’ll want to approach to make progress, what you say that will be the common difficulty, and you cross.

 

[pārtha naiveha nāmutra, vināśas tasya vidyate]

na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati

 

[“O Arjuna, son of Kuntī, the unsuccessful yogī does not suffer ruination either in this life or the next. He is not deprived of the pleasures of the heavenly planetary systems in this universe, nor is he denied the chance to personally see the Supersoul in the divine realm. This is so, O dear one, because a person who performs virtuous actions never becomes ill-fated.”] [Bhagavad-gītā, 6.40]

 

    If I’m sincere to myself none can do any harm to me, for long time. And a small time also because something was anomaly with me so I’m detained for some time, my progress is detained for some time, you take that way. I want, if I’m sincere, none can oppose in this world. He’s there, His vigilant eye is everywhere. So bad agents, good agents are also there, under Him.

 

    Dāsa Goswāmī says: “When we’re in grave danger cry aloud for the help of the Vaiṣṇava, the sentinel appointed by the Lord.” Ata padi beti kori [?] The going, travelling through your way and there are so many __________________ [?] Who falls on the travellers and robs them?

 

Bhāratī Mahārāja: Thieves, rogues.

 

Śrīla Śrīdhara Mahārāja: The other day you told. Not only rogue, rogue indifferent, they’re plunderers on the way. When plunderers come to rob you they will cry for help from outside. So kāma, krodha, lobha, moha, mada, mātsarya, and so many other things to disturb the traveller one is going towards the domain of Kṛṣṇa. Then he’ll cry at the sentinels, the Vaiṣṇavas are there and they will come to help, the Vaiṣṇava, the Guru, Vaiṣṇava. By their: if we cry aloud for their mercy they will at once, their ideal will come within our heart and help to do away, to drive away all those undesirable elements that hinder our progress.

    Na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati. [Bhagavad-gītā, 6.40] That light should always be kept in our heart. If I don’t like to deceive me none can deceive me. There is the Lord for every party. That free will is given to me and the misuse of that is in the bottom of all sorts of danger. Otherwise He’s there, He won’t allow others to rob me unlawfully. With my participation, cooperation, whatever little it may be, that is at the bottom of all defects, free will.

    So, the sādhus, in advanced stage, they only blame their own self. They don’t waste their energy to blame others, no time, only blaming his own self. “You are so magnanimous, so great, but I am so low.” That is the tenor of their thought, general tenor. “I am lowest of the low, and you are greatest, noblest of the noble.” That is the royal road to approach for the Vaiṣṇava, sādhu.

    Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol.

...

    ... for the satisfaction of departed generation. Hare Kṛṣṇa.

 

Bhāratī Mahārāja: Mahārāja, Kṛṣṇa and Kṛṣṇa’s pastimes, they’re usually considered mādhurya- līlā. So Caitanya Mahāprabhu audārya-līlā, so what is the specific difference or characteristic?

 

Śrīla Śrīdhara Mahārāja: Mādhurya-līlā means pastimes within a limited circle, and when that is planned for distribution on the outside then the colour of audārya comes. The mādhurya within and the attitude of distribution, that is outside, added to that, audārya. Audārya not independent of mādhurya, the mādhurya is there, distributing what? The highest thing, when the attitude of distributing the highest thing that is audārya. And that is also eternal, every pastimes eternal. With the eternity everything is eternal, not bound in particular time. It’s coming from eternity and will go on for eternity. Only limited circle we are very inquisitive to know the birth and death because we are accustomed with that thought. But in the land of eternity it is astonishing that how a thing is born and again dies. There is no question, that everything is eternal, no question of death. Death is a strange thing there – end, beginning and end unknown to that land, that plane. We are very eager to cast in it our historical experience within the history.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.

    Our Guru Mahārāja told once that, a boatman in ancient time, generally they are trading, walks with the big boats that are used for trading purpose. So those that are in charge of that sometimes they had to, with the rope, with the help of the rope tied with the mast, they used to draw, two or three drawing when the boat is passing against the current, they were engaged to draw the boat. Then one of them has got some thorn within his foot. He thinks, ‘If I become rich then I shall pave the way, make the way pukha so that no thorn can penetrate in my sole. I shall arrange to for the pavement of the road where we are to draw.’ But he can’t conceive that if he becomes rich then the drawing won’t be necessary at all. The drawing of the boat, this sort of labour would not be necessary if he becomes rich. No question will be of drawing but in his present position he thinks, ‘If I become rich once then I shall construct the ways by which to draw the boats, so that no thorn can enter into the sole.’ But he can’t conceive that if I become rich then no necessity will be. So there are so many problems here, when we attain that position these questions won’t arise at all. This is only meant for this mundane.

 

    Another he told that one who is born in the darkness of a prison house, then when grown up he’s there in darkness, everything to be seen with the help of light. Then a man coming from outside, “Oh you come, I shall show you the Sun.”

    “Yes, let me take the lantern.”

    “No, no, to see the Sun no lantern is necessary.”

    “You are befooling me. Nothing can be seen without the help of the lantern. What do you say, fool? I don’t like to be fooled by you.”

    Then will snatch him from there and forcibly take him. “See the Sun.”

    “Oh! Is it so?”

    Something like that.

 

ātmā parijñāna-mayo vivādo, hy astīti nāstīti bhidārtha-niṣṭhaḥ

vyartho 'pi naivoparameta puṁsāṁ, mattaḥ parāvṛtta-dhiyāṁ sva-lokāt

 

    [One party says: “God exists!” The other says: “God does not exist!” Śrīmad-Bhāgavatam says that the ātmā is self effulgent, but still we find that one class of men say, “He exists, we see Him, He can be seen,” and another says: “He has never existed.” This quarrel has no end because one of the parties hasn’t got the eye to see what is self evident. This quarrel is a useless waste of time, but still it will never stop; it will continue forever.] [Śrīmad-Bhāgavatam, 11.22.34]

 

    Ātmā parijñāna-mayo, full of light, self effulgent ātmā, it does not require the help of anything else to study, to understand that, him. Parijñāna-mayo _________________ [?] A mass of light, mass of consciousness, parijñāna. Vivādo, hy astīti nāstīti bhidārtha-niṣṭhaḥ. So the ātmā exists, soul exists, and some say not exist. Why this question is here? Hy astīti nāstīti. Surely it is absent, it does not exist. Another says it exists surely. Hy astīti nāstīti bhidārtha-niṣṭhaḥ vyartho 'pi. This is useless. Why? Because it is confined in a particular section, vyartho 'pi naivoparameta, this is useless, still, this sort of contention, quarrel, won’t cease. Why? Vyartho 'pi naivoparameta. It has got no end, it will continue. Some say, ‘No, it is.’ And some say, ‘No, it is not.’ It will go on. Mattaḥ parāvṛtta-dhiyāṁ sva-lokāt. Only for those, that section, who has deviated from My consciousness as well as his own consciousness, self consciousness: God consciousness as well as self consciousness. To them the question of whether it is or it is not. But those that are in self consciousness they will be conscious that ātmā is there, and those who are in God consciousness, they will also see that there is God and there is soul. Just as those that have no eyes, so many insects without eyes... _________________________ [?] Lengthy, has got no sense, only touch, no eyes...

 

Devotee: Earthworm.

 

Śrīla Śrīdhara Mahārāja: Earthworm. For them no Sun, there is no Sun for them, no eyes no Sun, no eyes no Sun. Mattaḥ parāvṛtta-dhiyāṁ sva-lokāt. Deviated from God consciousness and necessarily self consciousness: for them the question, the doubt. But those who are already in God consciousness and self consciousness there’s no question, no quarrel amongst them, within that society. So a particular group, they’re quarrelling, those that have no idea at all, no experience.

    So a man who is born and brought up always in darkness and habituated to see everything with the help of the light, to him the Sun he’ll say, “Oh, we must take the light to see the Sun.” It will be in his case. But those who are already there it will be ludicrous to those who are in that self consciousness or God consciousness. They feel Him, experience, direct experience.

 

ātmā parijñāna-mayo vivādo, hy astīti nāstīti bhidārtha-niṣṭhaḥ

vyartho 'pi naivoparameta puṁsāṁ, mattaḥ parāvṛtta-dhiyāṁ sva-lokāt

 

    Jīva Goswāmī has quoted all these things in Sandarbha. This is the medicine for the atheists. If the atheist has come to argue and make argument then this is the weapon.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Hare Kṛṣṇa. Hare Kṛṣṇa.

...

    Mattaḥ parāvṛtta-dhiyāṁ sva-lokāt. “Deviation from Me first, and the effect of that, consequence of that, deviation from self consciousness, sambandha-jñāna, eliminating Me to see one’s own self that is not the complete estimation or vision of him, partial, not proper.”

 

    So by the light of the Sun we can see ourselves also, and the outside. Knowing is possible. If He withdraws Himself then nothing can be seen, nothing can be felt. No experience is possible if He withdraws. If Sun withdraws everything is dark, of course if there is no Moon or stars or any other light. And also, other lights, the source is the same, that of the Sun. One, I have produced the candle light, I have produced such light, but light as a whole can only show us. So light can show.

 

Devotee: ___________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Generally jīva comes from Brahmaloka, taṭasthā-śakti. You have read in Bhagavad-gītā? “Jīva soul is My paraśakti and the world is aparaśakti.” The combination of both has given us this world. Within the jīva-śakti and outside the aparaśakti, combination of two potencies has made this world to us.

 

apareyam itas tv anyāṁ, prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho, yayedaṁ dhāryate jagat

 

    [“O mighty hero, Arjuna, this worldly nature known as external, is inferior. But distinct from this nature, you should know My marginal potency, comprised of the individual souls, to be superior. This world is accepted by this superior conscious potency as an object of exploitation for sense enjoyment, by the agency of each individual’s fruit-hunting actions and reactions. The divine world emanates from My internal potency and the mundane world from My external potency. The potency of the living beings is known as marginal, on account of their medial adaptability - they may choose to reside either in the mundane plane or the divine.”] [Bhagavad- gītā, 7.5]

 

    This material world is meant, the paraśakti, the principal potency has entered into the lower potency and making it moving, has made it a moving one.

 

Devotee: __________ Brahmaloka?

 

Śrīla Śrīdhara Mahārāja: Ah! Its original position is Brahmaloka, taṭasthā-śakti means.

 

Devotee: _____________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Kṛṣṇaloka is far above. Brahmaloka and Śivaloka, Vaikuṇṭhaloka, in this way, Ayodhyā, Dvārakā, Mathurā, Vṛndāvana, gradation, gradually up, up, going up. According to the degree of rasam, ānandam, it is measured. What is high, what is low, it is measured by the standard of ānandam, both in quantity and quality. Raso vai saḥ, rasa, sukha, ecstasy, ānandam, the utility of anything, or the superiority of anything should be measured by that standard only. It is universally admitted that we all hanker after ānandam, rasam, sukham. None will say that, ‘I don’t want happiness,’ no one. Everyone is trying hard to get maximum joy. This is admitted by the extensive section. So in whatever way one is moving he thinks that, ‘Joy I shall _____ Better joy I shall get from here.’ But they’re erroneous, may be error, and so the reaction. Proper guidance is necessary how we can get the joy of highest quality and quantity. And the measurement, measure has been considered accordingly. This material happiness is trifle so it is rejected, and spiritual only pertaining to jīva soul of the lower type of spirit, that is also limited. And higher type of spiritual existence can emanate highest quantity of joy and of higher quality also. So the question of Brahman, the Paramātmā, Nārāyaṇa, Vasudeva, Rāmacandra, Dvārakeśa, Mathureśa, Yogeśa, Nandanandan, Rādhikāramaṇa, in this way it goes. Those that are exclusively given for scientific search of rasa, they come to flock together by the expert of that department. “I want rasa. Raso vai saḥ. I want rasa, pure, purest rasa. Highest type of rasa I want.” So the elimination and acceptance; sādhana means elimination and acceptance of the new and rejection of the old, the progress of sādhana means that.

 

Bhāratī Mahārāja: Mahārāja, the jīva-śakti is from taṭasthāloka?

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhāratī Mahārāja: So what determines what rasa the jīvātmā develops?

 

Śrīla Śrīdhara Mahārāja: Jīvātmā by his free adopt-ability he can develop while entering into māyā, this plane of exploitation, a lower type of rasa, that is vikṛta, that is a rasa: vikṛta means? What is vikṛta?

 

Devotees: Perverted.

 

Śrīla Śrīdhara Mahārāja: Perverted, yes, perverted, and with the cooperation of his own free will if he moves with that of renunciation then some weak self experience of his own soul, and when merged into that then nothing remains. And similar, just as he has got adopt-ability he – plane of exploitation, he can adopt the serving attitude also, get the influence of the plane of dedication, and thereby if he goes he will thrive. A different type of rasa he will feel and make progress, in this way. Adopt-ability, the consent, first participation is only consent, and then he’s helped by the upper or the lower agents. In this way the connection and development, and once entered lives together goes on in that wild goose chasing here and proper search there.

 

Bhāratī Mahārāja: So the jīvātmā is normally śanta-rasa in Brahmaloka?

 

Śrīla Śrīdhara Mahārāja: That is not considered śanta. Śanta means positive association with the higher; that is śanta. But no such association he has got in Brahmaloka. In Brahmaloka almost like sāyujya. Self consciousness not awakened there, very feeble, not workable: only through push, very few self consciousness freedom, very meagre. Anyhow there is the two opposite things, exploitation and dedication, and the meeting place is there, very fine, the marginal potency. And we are told that from there general jīva comes.

 

Bhāratī Mahārāja: Mahārāja, we also hear that the spiritual body is eternal.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhāratī Mahārāja: So when does that - that means that it is already developed also in Brahmaloka.

 

Śrīla Śrīdhara Mahārāja: Of course. Brahmaloka as a whole is eternal. Here also māyā is eternal, the particular potency undeveloped, that is also eternal. The possibility, finite is eternal, infinite and finite both combined makes absolute; that is eternal. Māyā is eternal, the śakti, but the development is not eternal, in one sense, that is changing, but this changing is also eternal. So in that sense everything is eternal: limitation within unlimited.

 

Bhāratī Mahārāja: The spiritual body which the living entity develops, does that begin from Brahmaloka?

 

Śrīla Śrīdhara Mahārāja: Real spiritual body does not depend on the development of the jñāna. It depends on the real development in the eyes of dedication, real jñāna is almost impossible. For a speck, for a drop, to get the knowledge of the whole, that is impossible. Only it can give its own quota to the contribution in the activity of the whole, participation, so jñāna-sunya-bhakti. That is a futile attempt. That is also a disease. That is also a tendency of a particular disease. Jñāna is also a class of disease to the soul, because he runs after phantasmagoria. What is impossible he’s running after that. Being a particle he wants to hold the whole within his mouth. It is impossible - wild goose chasing. So jñāne prayāsam udapāsya, hatefully we must cast away our spirit of searching about knowing about the whole. That is useless attempt. It is impossible. So don’t waste your time in quest of the whole knowledge. Whatever little is necessary you get that and go on with your service. By service you thrive, not jñāna, seeks to be master of the environment, but it is not possible. You cannot be master of your environment: never.

 

End of 81.09.26.B_81.09.27.A

* * * * * * * *

Start of 81.09.27.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...that much, and beyond that if we try that you’ll be subject and everything will be your object, that is impossible, and that will be considered to be a disease that cannot be treated, that has got no treatment, jñāna.

    So the devotees are much afraid and cautious about jñāna than karma. Karma is already self contained, ordinary labour; that is self hated. Easily that can be eliminated, that position is exposed very sure. But jñāna holds the dignified position over karma, so jñāna is the powerful enemy to bhakti, so we must be very careful about the enemy named jñāna.

    Jñāna means tyāga, jñāna-tyāga, it becomes, wants to be master of the environment, everything, wants the key in his hand, everything, does not care for anything else but only for the key. Something like that. He does not want anything but the key, the master, he’s indifferent.

    “I have finished you, to know you, the objective side, the lower aspect of the world. I have finished, I have nothing, no charm for you.” Infinite is untouched, and finishing only hateful part, where he boasts, “I have finished everything, nothing to do.” So that is suicide. Knowledge is suicidal, most pessimistic, pessimism, nothing good. “As a subject I have examined everything in the environment. I found nothing with whom I can associate.” That will be the conclusion, and then finally retires, again entering that Brahmaloka. But if any opposite connection will be higher then he’s hurled down to go to the lowest position. Jñāna, so jñāna is not our friend.

 

Devotee: ___________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: That is a finer enemy, gross enemy and fine enemy, subtle enemy, knowledge. I am, I shall, the karmī also, “I am monarch of all I survey.” And the jñānī will also say, “I know everything. Nothing is there. I know everything, no charm is there.” That is, the super charming world is there and we can only participate there through bhakti, through serving attitude, by dedication. That is eliminated, the reality is eliminated, that is, the higher existence is eliminated, and by examining lower existence they finish their campaign and there is nothing, there is nothing. But really, the higher aspect is eliminated and the knowledge cannot but do that, because as a subject we cannot have any entrance there, so it is as nothing. I maintain my subjective characteristic. The jñānī wants to maintain his subjective characteristic everywhere. “I must know, then I shall admit, whether it is or not.” That sort of attitude is a bar for the entrance into the higher super subjective sphere, so he’s deceived thereby. The tendency to know anything and everything that is a bar for higher standing.

 

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]

 

    Praṇipāt, that is the worldly knowledge finished. “I have come to you for something else, new, what is not in the world of experience. I have finished the world of experience, there is nothing charming, so praṇipāt.” If then with all attention I have come, with eliminating all sorts of hesitation I have come with full attention whether to enquire whether there is anything, and paripraśnena, honest enquiry. And the real thing is sevā, through sevā we can only enter into the domain of higher knowledge, sevā. Adjust to die, to die as we are, not die by fasting by the belly as the jñānīs do, commit suicide. But die, why, what for? To live, die to live, sevā.

    “That’s so charming I want to become, I can’t but be in the connection of that. For that I want to be a slave, to banish my liberty forever. At last history finished. I want to die. I want to die, why? I want to live. And the jñānīs death that is a physical death, artificial death of the worldly life.”

    The ahaṅkāra, the ego, the gross ego must be dismissed forever. The ego, to live, that ego, the ego of a slave of the highest authority: that is what is necessary. So much faith, so strong faith that service is better than enjoyment, it is possible. It is possible practically that service is more paying than to become king of this material world.

No narka vristam no narkarestam no sarvabhauma no sadi patram [?]

No proposal of any supremacy of any type, no service is so sweet. You’re so sweet and Your service also is so sweet that nothing can come in comparison with that. I have no charm with that any offering of this world of experience but only ________ my mind is mad to taste the nectar of the service of Your holy feet, the Divinity. And there we can live. After dying the living will come in their gradation, śanta, dāsya, sākhya, vātsalya, mādhurya, classification and then progress. That is the real world and this sort of world of misery cannot be all in all and any perfect conception it may have. It is suicidal. Any attainment of here that has got end, it’s suicidal.

    There was one good scholar, Rajen Sing [?], a good philosopher. In the last days he was mad. Intellectualism led him to be mad; the intellectual achievement for the jñāna. I told that one philosopher in Germany, Nietzsche, he was something like half mad.

    Hare Kṛṣṇa. Praṅipāta, paripraśna, sevā. This is the Vedic knowledge, or the knowledge of Upaniṣad, Veda, which is revealed, which comes from up down here for the help of the jīva. Always:

 

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]

 

    Then in Bhāgavatam,

 

tasmād guruṁ prapadyeta, jijñāsuḥ śreyaḥ uttamam

śabde pare ca niṣṇātaṁ, brahmaṇy upaśamāśrayam

 

    [“Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide Guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of those conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.”]

[Śrīmad-Bhāgavatam, 11.3.21]

 

    In Gītā:

 

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]

 

    Here in India the Vedic Institute they imparted education with serving spirit. The students used to come to Gurukula, they used to make service to Guru, including his family.

    Even Kṛṣṇa went to fetch wood from the forest by the order of the wife of His Gurudeva Sandīpanī. “Get some fuel for us.” And she used to cook for the students.

    So service, imparting Vedic education, the Guru he takes that as a service. He begs from rich men but doesn’t take anything as remuneration for imparting the knowledge. Out of his own accord he’s giving the knowledge what he has acquired from his own Guru. In the similar way he’s also delivering that knowledge to the disciples – not anything in return. The śiṣya, the student, they will also go, they will take food from the Guru’s family and the Guru’s wife as mother she will feed them. And whatever is her requirement she asks as her son, “We need fuel. You will have to get some fuel my son from the forest.”

    Kṛṣṇa and Sudama went and in that day rain profusely and a river between the Gurukula and the forest, there was a river so overflowed They could not come back to their [Gurukula]. For the night they had to pass in the tree anyhow. And then when the morning came, next morning, then Guru went in search of them and he’s calling, “Kṛṣṇa, Sudama,” and then they came out with so many bundles of fuel on their head, coming.

 

    Kṛṣṇa asked Sudama, “Do you remember My friend?”

    When in Dvārakā He’s a King, Sudama went to see Him and Sudama thought, “He’s making so much, showing so much affection, He must not have recognised me.”

    Then to remind him, “Yes I have recognised you My friend. Do you remember that night when we went in search for fuel and passed in the tree the whole night. And in the next morning our Gurudeva Sandīpanī went in search. Do you remember?”

    Then he thought, “Oh! He has recognised me. Still He’s making so much for me, showing so much affection, so much care for me.”

 

So even the Lord when He was in Gurukula there He showed that the study should be made along with the serving spirit, otherwise Vedic truth won’t come down to you. If you want really to have, to study the Vedic knowledge, want to get, then service must be with the search, then that will come down within you. Satisfied by your serving tendency, that higher knowledge will come down within you and you’ll be able to get that, otherwise not. Intellectual feats, that won’t allow you to enter into that holy domain. Intellectualism has got no entrance into that domain. Only the gentlemen can have entrance, passport there, gentlemen. Who? Who won’t go to exploit that land, rather to serve the interest of that land, they will be given passport there, not otherwise. The guṇḍās are not allowed to enter that domain. Automatically they can’t.

Hare Kṛṣṇa. Gaura Hari. Nitāi.

 

Bhāratī Mahārāja: Mahārāja, there was in the second chapter of the Chaitanya-Bhāgavat, there was a mention that Lord Nityānanda Prabhu that He would serve as the servant of audārya-līlā. He would act as the servant to propagate Caitanya Mahāprabhu’s audārya-līlā.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhāratī Mahārāja: So that was to benefit everyone in a general way, one of its functions?

 

Śrīla Śrīdhara Mahārāja: Yes, according to their capacity or fortune. He will – the professor is delivering lectures, but the students will receive according to their capacity. He in general wants to distribute through his writing, but according to their respective capacity they will, some will read it to write a thesis and to get some name in the university. And some only to criticise against his writing. And some fortunate souls will find light and dedicate himself for the whole of his future. So many class sections of students, of hearers, prakṛti-vaicitryāt and pāramparyeṇa, prakṛti-vaicitryāt – the section of the same will be taken differently.

 

    Brahmā, he explained that, “You are Brahman, you are that soul, that ātmā.” There was one āsura he understands this body, he says, “You are, this body is that ātmā.” Some say, “Oh! He’s meaning my inner self. I am that ātmā.” In this way amongst the students the understanding of different type: it is a general fact.

    So Vṛndāvana dāsa Ṭhākura he’s distributing that nectar of Caitanya’s life, but,

    Amara durdaiva nami nahi anuragah [?]

 

tuyā dayā aichena parama udārā, atiśaya manda nātha bhāga hāmārā

 

    [“Śrī Caitanya Mahāprabhu says: “Whatever may be lacking is on My part. There is no defect on Your side.”]

 

_____________________ [?] According to our purity of purpose we shall be able to understand.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa Kṛṣṇa. Hare Hare. Hare Rāma Hare Rāma.

    When Bhagavān comes down here Himself so many seeing Him in different ways, the Śiśupāla, the Kaṁsa, and the Nārada, the gopīs, their vision of different ways. We can’t deny that, the realisation cannot be same, and should not also be same. By nature, the gradation, the hierarchy should be there, so no injustice, no partiality. Die to live, ātma-nivedana, ātma-nivedana fully, give yourself fully, give and take.

 

    One gentleman told me when I joined the Maṭha, he’s my elder brother, God-brother, I’m making praṇāma daṇḍavats to him, he’s also returning daṇḍavats.

    I asked him, “Why you are showing hypocrisy?”

    “Why?”

    “I think you to be superior so I’m bowing down to you. And you certainly do not consider me to be holding higher position than you, so your daṇḍavats towards me that will be hypocritical, artificial.”

    “No, no. It’s not so very easy to bow down,” he told. “It’s not a very easy thing to bow down.”

    I was silenced. I saw the object, the meaning within I detected. Yes. Namaskāra is not a very easy thing, to give one’s own self by daṇḍavat surrender it is not an easy thing. Really it is the greatest thing to offer one’s self to the higher. Only who can make that offering, the degree of offering.

 

    A man, he gives his word, he can’t take it back, rather he can give his life, but can’t take his word back. There are so many even, “Oh! I did not, at that time I did not calculate that this will be the result so I withdraw.” For this excuse me – that will be in ordinary case. But there are cases when word once given that won’t be broken, rather he will give his own life but won’t go back, such type is there. So giving is very difficult thing, self giving. We can give what belongs to us, but that is false giving. Nothing belongs to us. Īśāvāsyam. Only self giving is giving proper, self offering is proper offering. Otherwise all that I falsely think that this thing belongs to me, nothing belongs to me, what should I – this is all false. The false ego, that is also difficult to give away, what to speak of the real self within. “I’m Yours!”

 

kṛṣṇa, tomāra haṅa’ yadi bale eka-bāra, māyā-bandha haite kṛṣṇa tāre kare pāra

 

[“One is immediately freed from the clutches of māyā if he seriously and sincerely says: ‘My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.33]

 

    The simple thing, to die to live, simple thing, “I am Yours, Kṛṣṇa I am Yours.” Then the māyā, the illusion will run away from you, run away. “I am Yours!” The depth of this expression it depends upon. “I am Yours! I belong to no one, but I am Yours wholesale my Lord. Please accept me.” Kṛṣṇa, tomāra haṅa’ yadi bale eka-bāra. Only once: “I’m Yours, I surrender unto You.”

    “Yes, I accept.”

    Only that is what is necessary within us, nothing else, sakati, prapatti, prapanna, surrender; that is necessary.

 

Devotee: Prapanna-jīvanāmṛtam.

 

Śrīla Śrīdhara Mahārāja: Yes. That was a big thing in me at that time, that this is the key to heaven, key to heaven, so I shall have to deal this. I searched where anything is written about prapatti, Hari-bhakti-vilāsa, Ṣaṭ-Sandarbha, and other books, and collected those in one place, as much as I could, that this will help most the prapatti. That was my idea, the entrance to the Divinity, the gate is surrender. With this idea I collected. Hare Kṛṣṇa. This is the necessity, the only necessity of every one of us, conscientiously, the śaraṇāgati, nothing else is necessary, everything:

 

yaṁ labdhvā cāparaṁ lābhaṁ, manyate nādhikaṁ tataḥ

yasmin sthito na duḥkhena, guruṇāpi vicālyate

 

    [“By attaining to this state, he never considers any mundane acquisition as superior, and in the face of unbearable tribulation his heart never wavers.”] [Bhagavad-gītā, 6.22]

 

    There is such substance that when we get that we don’t want anything, no necessity of any aspiration for any other thing. There is such thing. Yaṁ labdhvā cāparaṁ lābhaṁ, manyate nādhikaṁ. No gain can be considered superior to that. This is the highest, the positive insinuation, feeling is there. And if we are placed there in that, in connection of that, then no misery of, however greater degree it may be, it can disturb me. No misery can disturb me. And no happiness can take me away, can move me away from that, and no misery can trouble. There is such kind of gain possible.

 

yaṁ labdhvā cāparaṁ lābhaṁ, manyate nādhikaṁ tataḥ

yasmin sthito na duḥkhena, guruṇāpi vicālyate

 

    There is such a thing.

 

bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani

 

[“The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.”] [Śrīmad-Bhāgavatam, 11.20.30]

 

    All doubts, suspicions, solved, removed, no doubt, all solved. The wholesale solution, all the entanglements are untied. I want nothing. So many ties already existing, “I want this, I want this, I want this,” all untied. I want nothing. Bhidyate hṛdaya-granthiś. Our heart is full of so many ties with so many aspirations, but all untied. I, by mistake, I made connection, I wanted, made a tie between me and that thing, that if I get that, if I can tie him to me then I’ll be satisfied. No, no. These are not necessary, all redundant, all the ties untied. Bhidyate hṛdaya-granthiś, chidyante sarva, all doubts finished, removed. No. This is the truth. This is the what I wanted, what I am searching, all through this is the thing. Chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi, and the previous activities, reactions, that is all also exempted. Mayi dṛṣṭe 'khilātmani.

 

    “No necessity, I am everywhere.”

 

    Everywhere, the fulfilment, the perfect, is seen everywhere, so no duty, no feeling, no perception of any duty to anyone. He’s there. The guardian is everywhere to take care of everything. Only what is necessary, I must connect me with the guardian. The guardian is everywhere. He’s taking care of everybody. So I have nothing to do, only that I may not be detached from this knowledge of this position. The relationship with this knowledge or this association I may not be detached again, so I must go deeper and deeper into that. No other business, no other engagement is necessary. That will be the only - to enter into. And then when under the full complete direction of Yogamāyā I will play in her hand. I will have to play in her hand. There is also vipralambha, there is sambhoga, all these things, but that is all Yogamāyā. Everything is supplying that highest, higher type of rasam there.

    It is possible. And the Gauḍīya Maṭha stand is here. Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ. No mundane wealth is necessary, and no alternative proposal of religious conception may be, may exist, than that of Bhāgavatam or Mahāprabhu, Caitanya. This is the unique. Nothing is necessary. All else eliminated. This is the standard.

    Sarva-dharmān parityajya, mām ekaṁ [Bhagavad-gītā, 18.66] the Absolute call, the Absolute call to all, not to the particular section: Absolute call to all. “Come! Mām ekaṁ śaraṇaṁ vraja – Not more absolute than Myself.”

    And no repentance, no reaction. I thought, is it possible? The Gauḍīya Maṭha people they are their own canvasser. They do not care for anybody. What they say that is the Absolute Truth. Is it possible to think that this is Absolute and no other alternative? It is impossible almost. Then the Bhāgavata śloka already I had connection came to my mind. Bhidyate hṛdaya-granthiś. Bhāgavata says that it is possible. Chidyante sarva-saṁśayāḥ. The most dangerous thing, chidyante sarva-saṁśayāḥ, all the doubts are cleared. How revolutionary! Is it possible? The whole doubts, so many infinite doubts may exist in one’s mind, and all will be cleared, is it possible?

    The Gauḍīya Maṭha people say like that. I can eliminate them, I can deny them, but I cannot deny Bhāgavatam. There in an authentic tone Vyāsadeva is giving proclamation, chidyante sarva-saṁśayāḥ, it is possible, no doubt will remain. There is such a stage. Oh! They’re one with that standard of Bhāgavatam, that Badarikāśrama, that Śukadeva Goswāmī told at Naimiṣāraṇya, the very gist of all the Veda and Gītā etc. The same standard they’re representing. So entered with more confidence and gradually imbibed that sort of slate and now I am speaking on their behalf, as agent, converted fully.

The personality of Mahāprabhu and that Śrīmad-Bhāgavatam, the last product of Vyāsadeva. Śrīmad-Bhāgavata is the last gift of Vyāsadeva after Gītā, Mahābhārata, Vedānta, Purāṇa, everything. Still there was some want, and Nārada came and gave the final touch, and Vyāsadeva came with Bhāgavatam. And Mahāprabhu took that and inaugurated practically in the world. And Gauḍīya Maṭha is trying to, with knowledge or nectar of the highest type, to distribute to the world. And Swāmī Mahārāja went throughout the length and breadth of this world and attracted people like you all to such faith. It is a great pride to us.

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

 

yasmin vijñāte sarvam evam vijñātam bhavati / yasmin prāpte sarvam idam prāptam bhavati

 

    The Upaniṣads are also there. “There is something, if we get that everything is got. If we know that everything is known. If we get that everything is got.” In Upaniṣad we also find the same echo: tabe brahma jijñāsa. So enquire after that most universal and most general thing, not any part, this part, that part, that part, that part, innumerable parts. That is waste of energy, chasing after so many partial things. Try to catch the centre. What is that?

 

yasmin vijñāte sarvam evam vijñātam bhavati / yasmin prāpte sarvam idam prāptam bhavati

 

    The key, the one who represents the whole, the central, the commanding figure, try to get that person. And when such faith grows within us it’s called śraddhā, śraddhāmayo 'yaṁ loka [Bhagavad-gītā, 17.3]. The senses of your experience, the erroneous things are supplying your eyes, nose, ears, that are supplying to you, all false information. False information and that is stored in your mind, a depot of false information. Dissolve that thing, the bureau, the depot of false information must be dissolved. It is possible, the whole in one, and one in whole, through śraddhā.

 

ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ

 

[“I am Kṛṣṇa, the Sweet Absolute, I am the root cause of the all-comprehensive aspect of the Absolute, the all-permeating aspect of the Absolute, and also the personal aspect of the Absolute - the Master of all potencies, who commands the respect of everyone - Lord Nārāyaṇa of Vaikuṇṭha. The universe of mundane and divine flow, every attempt and movement, the Vedas and allied scriptures which guide everyone’s worship - all are initiated by Me alone. Realising this hidden treasure, the virtuous souls who are blessed with fine theistic intellect surpass the standards of duty and non duty, and embrace the paramount path of love divine, rāga-mārga, and adore Me forever.”] [Bhagavad-gītā, 10.8]

 

    “Through love they come forth, when they come to understand that I am the very root of everything. Ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate. I am the root, I am the Master of everything. Then they come with spontaneity, sincerity, curiosity, love, earnestness, all these, iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ.”

 

mac-cittā mad-gata prāṇā, bodhayantaḥ parasparam

kathayantaś ca māṁ nityaṁ, tuṣyanti ca ramanti ca

 

    [“My devotees mix together, talk about Me, and exchange thoughts that give consolation to their hearts. And they live as if this talk about Me is their food. It gives them a high kind of pleasure, and they find that when they talk about Me among themselves, they feel as if they are enjoying My presence.”] [Bhagavad-gītā, 10.9]

 

    “They find everything...

 

End of 81.09.27.B

* * * * * * * *

Start of 81.09.27.C_81.09.28.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...any name, fame, nothing of the type. They feel that everything they want that is in Me.”

 

teṣāṁ satata-yuktānāṁ, bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ, yena mām upayānti te

 

    [“To those devotees who are constantly dedicated to Me, and who engage in My service out of their love for Me, I bestow the internal divine inspiration by which they can approach Me and render various intimate services unto Me.”] [Bhagavad-gītā, 10.10]

 

    “To this particular section I give a particular type of highest attainment of Me, and that is in Vraja, crossing the morality and other so called truths of this world, anything else. And Absolute connection with Me, even crossing the śāstra, the scripture, and the samāj, the society, and the tradition, the usage, give up everything. I am overall. Vaikantic. Exclusive devotion to Me, that is the highest. Not dependent on the scripture, or the society, or the so called Guru, guide, etc. Absolute connection with Me, not actuated by innate connection, not actuated, drawn by any quarter, it cannot be useful. The source is Mine only. Myself is the source, and get that independent connection. Not any dependent, that by scripture, by the advice of a particular gentleman, by sādhu, not this type which is dependent on any other source that is very favourite to Me. Direct connection with Me. Come to this section that is parakīya is what is called in Vṛndāvana. If you cross here, if anything, if any conception of so called religion stands in your way give up that religious idea. Come to Me. My connection with you is such, no law can enter between My connection of you and Myself, no law.”

 

    In a particular family, law enters when the unity is slackened, and when unity in a family is there, no law. Who is eating more, and who is earning more, no question. But when the love, the tie, the affection is slackened, then, Oh! You give only this amount, but your wife and so many children are taking food. I’m giving so much amount, but only myself and my wife, so you will have to go, the law will request, the question of law will come. But when there is unity no law.

 

    “So no law between the relation between you and Myself,” the Lord says.

 

sarva-dharmān parityajya, [mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

    [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

ājñajaiva guṇān doṣān, mayādiṣṭān api svakān

dharmmān saṁtyajya yaḥ sarvvān, myāṁ bhajet sa ca sattamaḥ

 

[“In the scriptures of religion, I, the Supreme Lord, have instructed men of all statuses of life in their duties. Duly comprehending the purificatory virtue of executing those prescribed duties as well as the vice of neglecting them, one who abandons all allegiance to such dutifulness in order to engage in My devotional service is the best of honest men (sādhu).”] [Śrīmad-Bhāgavatam, 11.11.32]

 

    “He’s the saint of the saint, the king of saints. Who? I have My order in the scripture, and sadācāra, it is by My will it is done. But still if one crossing that law comes to Me he’s My greater devotee. That is meant, that law is meant for ordinary persons, gradually to take them in. But one who has understood Me and his innermost connection, then the law is useless for him. That is to promote ordinary public to take Me. It is meant for that lower necessity.”

 

parokṣa-vādo vedo 'yaṁ, bālānām anuśāsanam

[karma-mokṣāya karmāṇi, vidhatte hy agadaṁ yathā]

 

[“Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.”] [Śrīmad-Bhāgavatam, 11.3.44]

 

It is for the child of the spiritual warning the laws have been, different types of law there are, that is for the child. But for the highest grown up no law, rather, they’re rather, their practice, that should create new law to the world. ______________________________________________ [?]

I’m doing real service to that domain, otherwise I’m wandering at my sweet will. That is a particular outcome within my mind, from within my mind. May not be too much selfishness there. But what is the guarantee of service? The domain of service is something positive thing and this is also the negative or positive something, māyā, error, the world of error, māyā, and the world of truth. And between the two the withdrawal from the world of error that is qualification, but neglecting the world of service to go on visiting then that is punishable, according to the law of Vaikuṇṭha, but we’ll be loser there. So what is necessary, not only to cut off connection with our mundane tendency which we find in our mind, but also to be reinstated in the positive service of the Lord. That is the all important thing, to be engaged in the real service of the Lord. And not we should take a French Leave from both the sides.

 

muktānām api siddhānāṁ nārāyaṇa-parāyaṇa

sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune

 

[“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”] [Śrīmad-Bhāgavatam, 6.14.5] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

 

    And that is very rarely to be had, only through the connection of a real sādhu, a real agent, otherwise I can’t help to, I can’t have any connection. Where is the guarantee that what I shall do that will be for the satisfaction of the Supreme Lord? What is the guarantee? I may, in my mental concoction I may think, ‘Yes, I have got, I am doing, it is for the satisfaction of the Supreme Lord.’ It is not such an easy thing. That is a positive thing. That does not depend upon my imagination. So to have the company of a real sādhu, the real agent, who is cent per cent established, installed in that plane, and whose wholesale activity is for the Supreme Lord, nothing else, to secure his order, his will, how we can serve him, that is the very most precious thing in the life, only to become a slave to that real agent of the Supreme Lord. Because it is a positive thing, it is not a thing of our imagination at large. A positive and fixed thing with fixed law, fixed nature that can be known and considered, and felt, it has got its peculiar nature, peculiar existence. It’s not mere concoction, not mere opposite of the world life. So a positive connection of the real life I must     ... Mahārāja says...     ...the gist of all the advices given in Gītā and in different times and places of śāstra can be summarised in one: Svatmam pranam .......nigamatsaram...... [?]

    All the, the whole substance of all the advices given in different places in different times, it is this, he has to sacrifice one’s own self, that is to die. Die to live, self abnegation, self offering; but self offering where? It must be guaranteed that it is for Kṛṣṇa, not any other thing. That is very rarely to be found, rarely to be found, sat-saṅgaḥ śevadhir nṛṇām.

 

[ata ātyantikaṁ kṣemaṁ pṛcchāmo bhavato ‘naghāḥ

saṁsāre ‘smin kṣaṇārdho ‘pi sat-saṅgaḥ śevadhir nṛṇām]

 

[King Nimi asked the nine Yogendras: “O sinless ones! We therefore enquire from you about that which is supremely auspicious for all living beings, for in this world of birth and death, association with saints - even for half a moment - is the most valuable treasure in human society.”] [Śrīmad-Bhāgavatam, 11.2.30]

 

    And without that door, that is the only door of Vaikuṇṭha, to go through sādhu. Prahlāda Mahārāja in Bhāgavatam says, in two places:

Mahīyasāṁ pāda-rajo-'bhiṣekaṁ, niṣkiñcanānāṁ na vṛṇīta yāvat [Śrīmad-Bhāgavatam, 7.5.32]

Rahūgaṇaitat tapasā na yāti [Śrīmad-Bhāgavatam, 5.12.12]

There was one king by the name of Rahūgaṇa. He went to see Kapiladeva in a palanquin, and the palanquin bearers, one was sick, and Jaḍa Bharata, Bharata Mahārāja – the King Bharata, when he had affection for a small deer at the time of his death he thought that, “If I die, the cub, ________ this deer will be devoured by some jackal or so,” and just at that time he died. And with that thought he died he got the body of a deer. Then he, as his previous penances he could maintain the memory of his previous life.

    “I am so and so, in my previous life. But just at the time of death because I died with the memory of the deer cub so I got the birth of a deer.”

This memory he had. So he did not mix with other deer, and he kept him close to the āśrama of the rsis, and he used to hear the Vedic explanations and all these things, and used to take the (utistham? Remnants?), of the yajña. Then he became a brāhmaṇa, Bharata by name, and he could remember his past lives. And here also, for fear of mixing with others at the time of death if their memory again comes and determines his future birth he did not make any association with any of their environment. ___________________ [?] So he kept himself silent. He did not talk to anybody. Ordinary people used to think that he’s an idiot.

 _____________________________________________ [?]

    Once he was used to keep vigilant eye to their lands, so many crops, “You go and stand and try to drive away the crows and the birds and other beasts that come to damage the crops.”

    He was standing there, and when one of the carriers of the palanquin of the king was sick, that man was taken from the roadside. And palanquin going on, and he’s particular not to disturb any animals on the way, so here and there ants and other insects are there and he does not put his foot on them so that they’ll be killed. And he was very strong also. So he’s not putting his steps regularly, and the palanquin is also moving up and down, this side, that side.

    And the King told, “What’s the matter? Why don’t you carry smoothly my palanquin? So much jerking.”

    “Oh! This new man, he’s responsible for this.”

    Then to this Bharata Mahārāja, “Do you feel any pain on your shoulder, gentleman, new man. Do you feel pain for carrying me?”

    Then he answered in another way. “Who carries whom? You are carrying me or I am carrying you?”

    Then the King was puzzled. “What sort of answer comes from him? Physically he’s carrying, in other ways, by engaging, by taking his energy I’m getting debt to carry out. So this is not normal. He came down from the palanquin. “Are you that Kapiladeva whom I’m going to meet?

    “No I’m not.”

    “Who are you_____________________________________ [?]

    And then Jaḍa Bharata came out with this:

 

rahūgaṇaitat tapasā na yāti, [na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair, vinā mahat-pāda-rajo-‘bhiṣekam]

 

    [“O King Rahūgaṇa, the perfectional stage of devotional service, or the paramahaṁsa stage of life, cannot be attained unless one is blessed by the feet dust of the great devotees. It is never attained by austerity, Vedic worship, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire.”] [Śrīmad-Bhāgavatam, 5.12.12]

 

    “Which you are searching after, that cannot be had by all these methods. What are they? Tat tapasā, not by penance. Na yāti, nirvapaṇād, not by shaving one’s head, that is taking the sannyāsa āśrama. Gṛhād vā, or managing the household affairs strictly according to the direction of the Vedas. Na cchandasā, neither by continuing the study of the Vedas and scriptures. Naiva jalāgni-sūryair, or there are persons who make penances with the relation of Sun, the fire, or water, just as Vidyadeva did sometimes in winter, or to make, dived under water. Then sometimes when the yogīs on the fire at noon under the heat of the Sun, and also lighting fire around their body in some acute stage they try to maintain their attention towards the desired end, jalāgni-sūryair. Vinā mahat-pāda-rajo-‘bhiṣekam, only one gate, and that is the service of the mahat, the proper agent of the high. That is the only way.” This was said by Bharata.

 

    And you know that in Kurukṣetra, in tanistha, Mahadeva’s tanistha, and Badra Kali is Devī there, tanistha there in, very near, close to Kurukṣetra, Badra Kali. And once the dacoits they wanted to sacrifice a human being and then go to dacoit, to plunder, so that the deity will be in favour of them and they’ll get, exploit much money, much wealth.

    So Bharata was taken to that Badra Kali and to be sacrificed there. Bharata did not resist. He’s established in the absolute movement of the highest plane. “The will of Kṛṣṇa, He’s the Absolute. He’s seeing everything. And if He’s ordained then I shall have to face such death, so why should I resist.” In this way.

Then when they just, the dacoits just put the sword on his neck, then Badra Kali, she came out from her figure and snatched the sword and killed the dacoits and he was let lose.

 ___________________________________________________[?] rahūgaṇaitat tapasā.

 

    And there is another in Prahlāda Mahārāja.

 

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]

 

matir na kṛṣṇe parataḥ svato vā, mitho 'bhipadyeta gṛha-vratānām

[adānta-gobir viśatāṁ tamisraṁ, punaḥ punaś carvita-carvaṇānām]

 

    [Prahlāda Mahārāja said: “Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.”] [Śrīmad-Bhāgavatam, 7.5.30]

 

   Our attention towards Kṛṣṇa it is very, very rare. Matir na kṛṣṇe parataḥ svato vā, how it can be effected - to take our mind, our attention, in the feet of Kṛṣṇa. It is a very, very difficult thing. It cannot be done by others, nor by one’s own self, even not by the combination of one’s own self and other outsiders. Matir na kṛṣṇe parataḥ, by the help of the public - other than one’s own self, parataḥ. Svato vā, or by dint of his own capacity, svato vā. Mitho 'bhi, or by the combination of the two – self and outsiders. Mitho 'bhipadyeta gṛha-vratānām, if they’re all classified under; they’re labouring under the jurisdiction of gṛha.

 

No grham grha nityam grhame ichate [?]

The house is not proper house, rather the wife is the house.

Grhini grhancha may [?]

Only for the thirst for a wife house is necessary, otherwise one can take rest in any place, in any veranda of any gentleman.

No grham grha nityam grhame ichate [?]

So if we think deeply then we see that grhime is grha proper. She makes us to live in a particular place or particular room for particular paraphernalia. Only our necessity for her that is responsible for our living in a house.

 

    Those that have got such correlation with such centre of life they cannot evolve in any way to the Supreme Lord, gṛha-vratānām. Why? Adānta-gobir viśatāṁ tamisraṁ, punaḥ punaś carvita-carvaṇānām. Their fated movements cannot but be this, adānta-gobir, their guide is their senses, go means indriya, adānta-go, uncontrolled senses. Adānta-gobir viśatāṁ tamisraṁ, they are their guide, the senses, and they will enter more and more into the density of the darkness of ignorance, the exploitation and reaction. Viśatāṁ tamisraṁ, punaḥ punaś carvita-carvaṇānām. Just as the animals, the cows, they devour some food and again take it from the stomach to the mouth and again swallowed and again taken into the mouth again chewing, that is their way. There’s no end, always sometimes a little tyāga, sometimes a little more intense enjoyment. In this way, this side, that side, entangled with the food of the senses. This is their jurisdiction. Adānta-gobir viśatāṁ tamisraṁ, punaḥ punaś carvita-carvaṇānām.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ

[andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ]

 

[Prahlāda Mahārāja says: “Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or Guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.”] [Śrīmad- Bhāgavatam, 7.5.31]

 

    These unfortunate people they can’t realise that the real svārtha, the real object of their satisfaction is in Viṣṇu ____________ [?] The all pervading spirit, that is their real important necessity, not any other thing. Then they may come, they make much of the cover and not the inner substance. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ. Those unfortunate souls they make much of the coating, the cover, and not the substance within the coating, they can’t hit.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ

 

    Just as one blind man cannot guide another blind, andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ, so their fate is like that.

 

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]

 

    So long one’s mind can’t come in touch of the holy feet of Urukrama, of that wonderful stride, one of wonderful stride, cannot come to touch that holy feet, so long, naiṣāṁ matis tāvad urukramāṅghriṁ, sprśaty anarthāpagamo yad-arthaḥ, for which the removal of the undesirable element in him is necessary. Anartha, which is not necessary that is within him and as long as that part is not being removed he cannot come to the – near the feet of the Holy Lord. Naiṣāṁ matis tāvad urukramāṅghriṁ, sprśaty anarthāpagamo yad-arthaḥ, for which this is necessary, artha means necessary, to remove the undesirability in him, undesirable elements in him, anarthāpagamo yad-arthaḥ. Mahīyasāṁ pāda-rajo-'bhiṣekaṁ, niṣkiñcanānāṁ na vṛṇīta yāvat. And what is the positive thing required? Mahīyasāṁ pāda-rajo-'bhiṣekaṁ. As long as he does not come to the holy feet to take bath in the water or the dust of a person of the holy feet of a divine person, pāda-rajo-'bhiṣekaṁ, niṣkiñcanānāṁ na vṛṇīta yāvat, he cannot meet his guide, surrender himself to the feet of a real agent of the Lord. That is the only way to enter into Vaikuṇṭha.

    So to get guidance, to secure guidance of a person who is living cent per cent life of devotee, and from him the – whatever order will come, only that, and to gather Vaikuṇṭha energy into him and to do away with his previous acquired energy from the mundane world, to destroy that, this is the only process to go into the higher realm. So leaving that chance, that disconnecting the order of his – disregarding the order of Guru which the direction through him is so valuable, neglecting that he’s going, this stereotype fashion of tīrtha when travelling into here and there, that may be satya guṇa, not very intensely filthy, but that has got no connection with the Vaikuṇṭha vastu. That is for the lower, for the, one who comes to learn a language, ABCD, something like that tīrtha varṇam. But neglecting the guidance of the professors and teachers to go on in such excursion, that is punishable. I had some sort of awakening of search from that event and gradually I found that it is such. It is really valuable thing to engage one’s own self under the direction of a man who has got no other motive but wholesale converted into the Kṛṣṇa consciousness, cause of Kṛṣṇa, service of Kṛṣṇa. That is very rarely to be found, and to disconnect that, or to slacken that, that is misfortune for the person.

    Gaura Haribol. Gaura Haribol. Gaura Haribol. So practically we find that under the direction of a Vaiṣṇava to go on with our activities disassociating ourselves with our own propensity, internal or external, so long acquired by us of unlimited type. Birth and death, birth and death, we have gathered prejudice and colour from this mundane, subtle or gross, it is very difficult to get out of that. Only by indenting fresh and divine energy within us that we can drive them____________________ [?] No other way. By coming in connection with the positive we can get out of the negative. And by entangling or by dealing with the negative side in many various ways we cannot get out of the negative. We may deal with the negative side in various ways, but that won’t give us any escape. Only the connection of the positive can get us out of the entanglement of negativity. This is told by the whole of the Vaiṣṇava śāstra. So,

 

tasmād guruṁ prapadyeta, jijñāsuḥ śreyaḥ uttamam

śabde pare ca niṣṇātaṁ, brahmaṇy upaśamāśrayam

 

    [“Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide Guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of those conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.”]

[Śrīmad-Bhāgavatam, 11.3.21]

 

    Tad vijñānārthaṁ sa gurum evābhigacchet, and not to go for the purpose of trade, to give and take, ābhigacchet. Finally you’ll go there for final, and not to come back. With this idea you must go to Guru to be effective in his campaign. So, gurum evābhigacchet, 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.”] [Mundaka-Upaniṣad, 1.2.12]

 

    And not a Guru in the fashion of the day. But he has got his quality as given in the śāstra, śrotriya, must have knowledge of the śāstra as well as he must be established in both practice and knowledge, both, śrotriyaṁ brahma niṣṭham. He must have his own conduct, his own practice, what he says, what he preaches, śrotriyaṁ brahma niṣṭham. And in Gītā also:

 

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]

 

    That jñānī and tattva darśi, he has felt and he knows and he has got feeling – direct touch of the same thing. To such person we must go and surrender, not to come back again, with this idea. Then gradually we shall be taken in the transcendental realm. There we can live. 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]

 

    “And very beautiful and worth living is My dhāma, My domain, My abode is very healthy and beautiful and sweet, to live there. And none can come back from such place. None have got any desire to back out if once they can enter into My abode. It is so beautiful, so sweet and so pleasing, from all directions.”

 

    That is theory of the theory, imagination of the imagination. Who will go for this wild goose chasing in these days of scientific realistic view? Ha, ha, ha, ha. Only the mad!

 

āmi - eka bātula, tumi - dvitīya bātula, ataeva tomāya āmāya ha-i sama-tula

 

    [Mahāprabhu said to Rāmānanda Rāya: “I am insane, mad, bāula - pāgala - eccentric. I am one eccentric, and you are another. Therefore, we two are of the same class.”] [Caitanya- caritāmṛta, Madhya-līlā, 8.291]

 

    “I am mad and you are also mad, so we are getting on with this transaction.”

 

    Otherwise so many conscientious, so many judicious people, they’re living in the world of reality, and going to the Moon, and taking news from the Sun, and so many planets, Saturn etc, and so boastful there. Who will care, “Where is God?”

    The Yuri Gagarin, the first man from Russia who went into the sky, space, beyond the attraction of the earth, and when he came down one old woman asked him, “My son, you went so, so high. Have you seen God there?” According to her saṁskāra, her mental tendency, she asked like that. “You went so high, so high, you must have seen God there.”

    Then Gagarin answered, replied, “God is the horse that draws our carriages here.” That was his answer, the Gagarin’s answer. “The Bhagavān – the God, the force of your imagination, we find here that that His force is only drawing our carriages.”

    That was his answer. I got it from the paper. So atheistic is the present age of this ugra scrutiny, they’re boasting, but, aliti patanai jo mati pichai [?]

    But death is standing there firm and devouring everything. And also which they can’t refuse that, “Not only I shall devour you, but your Sun, Moon, your Earth, everything I shall devour.” And they can’t, they’re silent there. They’re silenced by their threat, by the threat of the time, “That I will devour everything.” But yes, you will devour everything, we can’t deny. But the fools they won’t try to find out a plane within him which is free from the jaw of death. It is within. Just as eye, the mental eye, the eye of the reason, they’re different, so also the soul is there which is untangle able, which is free from the sting of this material mortal world. That element within and that is ourselves subject, but this won’t enter the brain of these fools.

    And if slightly touched in any scientist, they’re also helpless, repents, “Why have I helped, I have given the atom bomb in the hands of so many demons?” Einstein repented. “I have, by my research I have given the atom bomb into the hands of these demons. God forbid.”

    But what of that? Soul is immortal, Socrates he paid for that, simply he told that soul is immortal, that was his, that was against the religious conception of the time, so he had to give up his life. And Christ also...

 

End of 81.09.27.C_81.09.28.A

* * * * * * * *

Start of 81.09.28.B_81.09.29.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: Sat saṅga. sādhu-saṅga Kṛṣṇa-Nāma. If we take the Name the serving attitude must be there. Serving means die to live, to throw ones own wholesale for the existence of that.

    Mr. Gandhi, he risked his whole life in every point of his action, but he did not die. But his attitude was such, “Whatever I told, I am to maintain that.” The whole of his life was ___ something like that.

    So we shall take the Name. What for? I am taking the Name of the Lord, what for? To get some name and fame of a sādhu, no! Kanak, kāminī, pratiṣṭhā, not for money, not to attract any women, never to attract the popularity. But I am ready to give, to sacrifice myself wholesale for whom I am searching, for whom I am taking the Name. With that much attitude we shall take the Name. It is not lip deep. But the whole life within the fist I shall give, for the satisfaction of whom I am searching. The whole of my energy, the whole I shall take the risk of my whole thing for the satisfaction of the Name. Now we must approach with this attitude. Whole thing is guaranteed. The pursuit, the attempt is backed by my whole energy, whole life, whole prospect, everything. With this attitude I shall have to search for a drop of Vaikuṇṭha nectar. Otherwise it is useless.

Die to live. Sacrifice, sevā. Sevā means death. Sevā means to give ones own self to a particular purpose. The sevā of Kṛṣṇa means this. This mal self, this mundane, this concocted self, it is very valuable? It is not valuable thing. You'll be saved. Try to be saved of your, this sham self you are in. This is not a very laudable thing. It is a mortal thing, and the depot of many reactions. So get rid of this centre, as soon as possible get out of it, and enter into the land of confidence and goodness and fairness and sweetness. Try to enter that. You must be sincere and wholesale. Your campaign must be wholesale not partial, taking one step ahead and three steps back, not such hesitation. Clear. Hare Kṛṣṇa. Otherwise you are a finite and you want to get the advantage of the infinite. No shame. You are very small and only a part of that small you will sacrifice and your aspiration, I shall get the whole. It’s a fun, a very good trend. It is not so easy.

Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi. Nitāi. Gaura Haribol. Nitāi. Nitāi. So:

 

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

[sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]

 

[Therefore, the name, form, qualities, associates, and pastimes of Kṛṣṇa are beyond the realm of sense experience. When, however, a devotee engages the senses, beginning with the tongue, in the service of the Lord, Kṛṣṇa reveals Himself to the purified senses of that devotee.] [Bhakti- rasāmṛta-sindu, Purva-vibhaga, 2.234]

 

If only our superficial senses is engaged in Kṛṣṇa’s cultivation, this is nothing. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. That is not Name, that is only nāmākṣara bahiraya batu, [From Jagadānanda Paṇḍita’s Prema-vivarta] only mundane sound. Your tongue can produce mundane sound. That is not Kṛṣṇa. The Name to be Kṛṣṇa, Kṛṣṇa has to come down there. Don't be self deceptive, ‘that taking Name I am a great sādhu.’ It is not like that. Kṛṣṇa has to come down in the form of the sound on you. He is spiritual, He is transcendental. So sevonmukhe - your surrender, complete surrender towards Him will attract Him, and He'll graciously come down, come down to grace you, in the Name, in your arcana, when performing your duties. And in every step He will come. When you are wholly giving yourself in Him, then He will accept you. He will embrace you. He'll be within and without you.

Sarvatya krsne ute kali yanmar seva kita bai ja rakhita mor [?]

    He’s everywhere, but those that can see Him only whose eyes are clear, not captured by any prejudice from selfish end or ordinary things. Not captivated by the prejudice. All prejudice cleared. Eye will directly see the highest power or highest principle underlying all, whatever things.

Sarvatya krsne ute kali yanmar sevā kita janma rakhita mor [?]

    The tendencies for exploitation and renunciation so many units of that plane like so many dust has blinded our eyes and we can't see Him, can't see Him.

Karma karvasya karmini mayo jagat [?]

    Those that are most lustful they find where is beautiful lady. They only reckon that. The world of their knowledge is revealed through ladies.

Bu pasyanti dana mayo jagat [?]

    And greedy people they are always busy in their minds, “Oh, there is there is Bilva, there is Tata, who are the moneyed men, the Ford, and this in the world. They are only thinking about the moneyed men because they love wealth most. They are always engaged with the money people.

Dhira pasyanti narayana mayo jagat [?]

    And those that are out of their outer influence, they’re liberated from other influences they'll find, “Oh, this is the kingdom of Nārāyaṇa, who is the support and who is the guardian of the whole of the world. We see His hand everywhere. Without His direction nothing can move. They may boast that I have got such power, I have got beauty, I have got wealth. All false. The real backing spirit is Nārāyaṇa, all pervading, all knowing principle, all good. This is temporary, the vision, the feeling aspect. Our prejudices of so many types captured us.

Gaura Haribol. So whatever process you do the most important tenor of our movement should be that if we want a guarantee that it should be for the satisfaction of Kṛṣṇa then the agent through him I am doing. It is his genuine character. It depends on that. If the agent, he is a false man then my whole energy is lost. But real agent then I must be gainer through him. Connecting through him if I connect with Vaikuṇṭha then my actions will be valued. Otherwise we may be the loser, aparādha. Nāma aparādha, sevā aparādha, arcana aparādha, so many aparādhas. It is also written in the scriptures. Service not properly done, then we are sure to commit some offences against the Deity, either satisfaction or giving some trouble.

 Aradhana aparadhana apa krista [?] A hateful type of handling that holy process, aparādha. Nāma aparādha, sevā aparādha, it depends upon the satisfaction for whom we are doing. So we must be careful, must not be over confident in our previous acquisition. So much I have acquired. My progress is so much and I must not be satisfied ___________________ my self-certificate, I should not be satisfied with self certificate, success, satisfaction, certificate of my own.

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

 

    Mahāprabhu Himself said, “I am taking the Name, I am showing so much feats, shedding so much tears, in the Name of Kṛṣṇa. But why? It is all false.”

 

na prema-gandho 'sti darāpi me harau, krandāmi saubhāgya-bharaṁ prakāśitum

[vaṁśī-vilāsy-ānana-lokanaṁ vinā, vibharmmi yat prāṇa-pataṅgakān vṛthā]

 

[Śrī Caitanya Mahāprabhu said: “My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Kṛṣṇa playing His flute, I continue to live My life like an insect, without purpose.”] [Caitanya-caritāmṛta, Madhya- līlā, 2.45]

 

    “My shedding tears, that is only to show, to canvass others that, you see, I am such a great devotee.”

 

    So much so, you are to disbelieve your own self that you are a devotee: and very careful, very, very careful. Gaura Haribol. Gaura Haribol. Koṭiṣv api mahā-mune.

 

[muktānām api siddhānāṁ nārāyaṇa-parāyaṇa

sudurlabhaḥ praśāntātmā] koṭiṣv api mahā-mune

 

[“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”] [Śrīmad-Bhāgavatam, 6.14.5] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

 

    In any way, Kavirāja Goswāmī, Narottama Ṭhākura they also – “We see the whole world is absolved from the sin, but I am neglected, I am left, I am the exception. I am so low, I am so ill fated. I am rejected from such most benevolent infinite līlā, I am rejected. I could not utilise this great fortunate wave.”

This should be the real tendency of a real Vaiṣṇava who has come in real relativity with the infinite. Whenever finite as much as he comes in connection with the infinite his temperament cannot but be so. It is not imitation, imitation won’t do, the real feeling, cannot but be.

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

    “I am empty. I don’t get anything.” That will be the temperament. “I feel emptiness within me. I can’t get, my life is frustrated. My life is going to be frustrated. Neither I get a drop of the grace of the Lord and the world of course I have left, both sides gone. I have no alternative. Lord, if You don’t accept me, I am undone. Please make me the servant of the servant of the servant of the servant. Give a remotest connection to me. Graciously give some remotest connection of You. And don’t leave me my Lord. I can’t tolerate.”

    The craving, the heart felt, heart rending prayer must come to the Vaiṣṇava for the Lord. Onlookers, they will find that he has got the peep of the fortune. The charm for the world outside fully eliminated from that person, from the heart, fully empty. And very near future that will be filled with the nectar of the grace of Kṛṣṇa.

 

bhukti-mukti-spṛhā yāvat, piśācī hṛdi varttate

[tāvad bhakti-sukhasyātra, katham abhyudayo bhavet]

 

    [“How can the joy of holy devotion appear in the heart as long as it is haunted by the ghosts of desire for exploitation and renunciation?”] [Bhakti-rasāmṛta-sindu, Pūrvva, 2.22]

 

The desire for enjoyment and also for renunciation, mukti, no engagement, free liberation; they are compared with two ghosts, piśācī, two types of ghosts. So long how you can dare to expect that bhakti, real heart of Kṛṣṇa will descend in your heart? Those demons are there, and the noble lady of devotion, she will come to here, to sit on, lie on the same bench with these demons. How can you expect that? Have you freed yourself from all these nasty things that you dare to invite the lady of Kṛṣṇa bhakti to come here? Hare Kṛṣṇa. Gaura Haribol. Today, here I stop.

...

Devotee: Mahārāja, how important is vānaprastha?

 

Śrīla Śrīdhara Mahārāja: Kṛṣṇa bhajan is independent of any form of life. Mahāprabhu says:

 

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro

nāhaṁ varṇī (brahmacārī) na ca gṛha-patir (gṛhastha)

no vana-stho (vānaprastha) yatir vā (neither sannyāsī, fourth āśrama)

kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher

gopī-bharttuḥ pada-kamalayor dāsa-dāsānudāsaḥ

 

[“I am not a priest, a king, a merchant, or a labourer (brāhmaṇa, kṣatriya, vaiśya, śūdra); nor am I a student, a householder, a retired householder, or a mendicant (brahmacārī, gṛhastha, vānaprastha, sannyāsī). I identify myself only as the servant of the servant of the servant of the lotus feet of Śrī Kṛṣṇa, the Lord of the gopīs, who is the personification of the fully expanded (eternally self-revealing) nectarean ocean that brims with the totality of Divine Ecstasy.”] [Caitanya- caritāmṛta, Madhya-līlā, 13.80]

 

eta saba chāḍi’ āra varṇāśrama-dharma / akiñcana hañā laya kṛṣṇaika-śaraṇa

 

    [“Without hesitation, one should take exclusive shelter of Lord Kṛṣṇa with full confidence, giving up bad association and even neglecting the regulative principles of the four varṇas and four āśramas. That is to say, one should abandon all material attachment.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.93]

 

    Very beginning, varṇāśrama dharma is just the beginning. Then gradually improvement and we are to go up to the absolute service of Kṛṣṇa, without consideration of any law or any form; only service, Kṛṣṇa saṅtoṣa.

 

yat karoṣi yad aśnāsi, [yaj juhoṣi dadāsi yat / yat tapasyasi kaunteya, tat kuruṣva mad arpaṇam]

 

    [“O son of Kuntī, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you offer in charity, and whatever austere vows you may keep - do everything as an offering unto Me.”] [Bhagavad-gītā, 9.27]

 

    Whatever we’ll do, we think, we speak, everything should be for the service of Kṛṣṇa. That is the standard of devotion. And mere form, that may be favourable a little, not always. So the spirit, even crossing every formality what is required of us, our absolute attraction for the service, for the beauty. No law has got any status there. In the beginning they have got some sort of utility. But when a little advanced, we do not care for it, for anything. But only sādhu-saṅga, this adherence to the saint of similar type, a little better than me, guide, that rāga-bhajana, who are in that path, that divine love and attraction, that is the only way. That is the only thing which can guide us. Laulyam api mūlyam ekalaṁ, the only price is our laul, means our earnest desire, nothing else.

 

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]

 

    Rāmānanda Rāya says to Mahāprabhu, “Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ, kriyatāṁ yadi kuto 'pi labhyate, anywhere you find it but try to purchase with any price. What is that? The pure inclination towards the service of Kṛṣṇa, the innermost tendency to want Kṛṣṇa, to get Him, to have Him: the earnest desire to have Him, that desire; a point, a drop of that desire of the divine attraction anywhere you find it, try to purchase with any price. Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ, kriyatāṁ, you acquire it. Kuto 'pi labhyate, anywhere, it may be from a bad, or a brāhmaṇa, or anyone, does not matter about the form.”

 

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]

 

    Wherever there is a drop of that love divine. Only try to get it. And what is the price? Earnest desire for it, no other price, only earnest desire, laulyam api mūlyam ekalaṁ. Only price is earnest desire. Mūlyam ekalaṁ, janma-koṭi-sukṛtair na labhyate. It is not to be purchased by any money, anything which is acquired by so many formal practices by crores of births. Substance is necessary and not the form. Form is; we can adore, only that much as it may connect me with that thing. That is not necessary, so:

 

sarva-dharmān parityajya, [mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

    [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

    “All phases of duty you perceive, perfect, give up. At once try to jump in Me, rsabdi, in the ocean of nectar. I’m the ocean of nectar. Try to jump.”

 

    That is the direct teaching. So our addiction to this or that, the vānaprastha, the sannyāsa, and the gṛhastha, that very little value they have got for that. Earnest desire. Earnest desire: that is to be acquired anyhow. That is bhakti proper. Bhakti proper is this.

    Otherwise the jñāna to know about Kṛṣṇa, just as Ramakrishna said that in the almanac there is written that this year so much rain is expected. So much rain will come this year. It is written in the almanac. But he says if we squeeze the almanac, does a drop of water ooze out of it?

    So the śāstra is like that. Something like that. The śāstra says this, this, do this, do this, do this. That does not mean that the śāstra will give us. First the direction will be so much better, but we practice, we are to do, do actually. So helpless when one is by searching this method, that method. In practically come in connection with the service of a Vaiṣṇava, service, but where? Whom to serve? I can’t come in connection with Him direct. Whom I can serve? The Vigraha is there, then the śāstra, all these superficial. More real we find in Vaiṣṇava, in his heart. The Kṛṣṇa conception, the Kṛṣṇa as He is, knowledge or love whatever that may be, we find in living condition in the heart of a Vaiṣṇava which is regulating all his activity towards Him, towards His service. So there is animated more than the Vigraha, than the tīrtha, than the śāstra. Direct connection of Kṛṣṇa we find in the consciousness of a Vaiṣṇava. Where from he’s regulating all his activity, withdrawing him from the worldly attraction and guiding him towards some direction what is unknown and unknowable. Towards that direction he’s moving. He’s making him move in a particular direction what is not to be traced by any loss or gain of this world. What is that thing? What is that thing?

 

nāhaṁ tisthāmi vaikuṇṭhe yogināṁ hṛdayeṣu vā

mad bhaktāḥ yatra gāyante tatra tiṣṭhāmī nārada

 

    [Kṛṣṇa says to Nārada Muni:] “I am there. I am even not in Vaikuṇṭha, even not in the heart of the yogīs. Tisthāmi vaikuṇṭhe yogināṁ hṛdayeṣu vā. But where My devotees are singing with pleasure about Me, I am owner, I am there.”] [Śrīmad-Bhāgavatam, 4.2.41 & 4.30.35, purports]

 

mac-cittā mad-gata prāṇā, bodhayantaḥ parasparam

kathayantaś ca māṁ nityaṁ, tuṣyanti ca ramanti ca

 

    [“My devotees mix together, talk about Me, and exchange thoughts that give consolation to their hearts. And they live as if this talk about Me is their food. It gives them a high kind of pleasure, and they find that when they talk about Me among themselves, they feel as if they are enjoying My presence.”] [Bhagavad-gītā, 10.9]

 

    In Rāmānuja sampradāya there is an incident, in one night three Āḷvārs, three devotees, parṣada devotees, descended their contemporary, in a temple for some occasion perhaps they have gone. But they do not know each other, know one another. In the darkness one talking, another also hearing, it is very sweet to him. Then the third also joined there. And they are talking but they do not know one another. Might have heard the name, that devotee, this devotee, this devotee but in dark night they have met, three met together, natha yogī, buddhi yogī, and someone. Then after talking between them, one questioned.

    “We are three here, but do you feel the presence of a fourth person?”

    “Yes, I feel the presence of a fourth one.”

    Then it is meant, about whom they are talking, that the Lord is here.

    “In our talking, in our conversation, He has come here and He’s hearing our talk. The fourth person has come here.”

 

    So only attraction, pure spiritual attraction, nothing can be pleasing to one but Kṛṣṇa, Rādhārāṇī, the gopīs, all this. The very innermost part of the heart is taken possession by the thought of Kṛṣṇa and His group, and His līlā, His name, His paraphernalia. That is what is necessary.

 

man-manā bhava mad-bhakto, mad-yājī māṁ namaskuru

mam evaiṣyasi satyaṁ te, pratijāne priyo 'si me

 

[“Think of Me, serve Me, worship Me, offer your very self unto Me, and surely you will reach Me. Sincerely, this is My promise to you because you are My dear friend.”] [Bhagavad-gītā, 18.65]

 

    “You Arjuna, you are the most favourite devotee. I promise at least I won’t deceive you. You are My friend. I won’t deceive you at least. So I say clearly that I am everything, I am everything. I won’t deceive you My friend. Man-manā bhava, so always mind Me, mad-bhakto, be My devotee, serve Me, man-manā bhava mad-bhakto, mad-yājī, if you sacrifice anything, do it for Me. Mad-yājī māṁ namaskuru, or at least you may show respect to Me. Man-manā bhava mad-bhakto, mad-yājī māṁ namaskuru, mam evaiṣyasi, so you are sure to enter into Me, to come to Me, you may think it well, mam evaiṣyasi, Myself alone you will come to. Satyaṁ te - this is the truth, pratijāne - I promise you; priyo 'si me - you are My favourite. The truth is this - do everything for Me, attend Me, always think of Me and you are sure to come to Me.”

 

This is the plain truth. The thinking, the engagement, the life of engagement is attraction for You, attraction for Him, how to, where to get, how to secure it from the devotee. Superficially from the scripture, but substantially from the devotee. The influence, the catching, from the devotee, recording. Within their heart, within their endeavour, but all though, all pervading through all their activities, there is a particular attraction that is divine thing and I want that, the subtle of the subtle, the structure, the nerve structure within. That can move the bodily activities. That can help to do, the body to do its function, that inner energy in the devotee, what makes him to do it what we do not find in the world, no attraction for the sense pleasure, no attraction for fame, name, money etc., but something else. Kṛṣṇa. We must follow their path. So He says: Mad bhaktanam ca ye bhaktas, te me bhaktatama matah.

 

[ye me bhakta-janah partha, ne me bhaktas ca te janah]

mad bhaktanam ca ye bhaktas, te me bhaktatama matah

 

    [“Those who worship Me directly are not real devotees; real devotees are those who are devoted to My devotees.”] [Ādi-Purāṇa] & [Laghu-Bhāgavatāmṛta, 2.6]

 

    “Who comes to serve Me direct, they are not real devotee to Me. But who is really devotee of My devotee they are My real devotee.” What’s the meaning? “If you love me, love my dog. His love for Me is so intense that wherever you find any external connection of Me he engages himself fully there, fully there.”

 

    Hare Kṛṣṇa. Hare Kṛṣṇa. Bhakta sevā, Vaiṣṇava sevā, Bhāgavat sevā, Guru sevā, then Vigraha sevā, Nāma sevā, the Name. In Kali-yuga especially the service of the Name has been recommended in a general way. But it is mentioned:

 

sādhu saṅga kṛṣṇa nāma ei matta jai / [vaikuṇṭha nāma grahaṇam aśeṣāgham haraṁ vidun]

 

    [“The Holy Name must be taken with the attitude of service to the saints. Serving means die to live; to throw oneself wholesale for the higher existence.”] [Śrīmad-Bhāgavatam, 6.2.14]

 

Sādhu saṅga, to climb up the real plane where we can take the Name proper - Vaikuṇṭha, vaikuṇṭha nāma grahaṇam aśeṣāgham haraṁ vidun. It is true that infinite magnitude of sin maybe removed by one Name, but that must be vaikuṇṭha nāma aśeṣāgham haraṁ. Unlimited sin may be dispersed, dismissed, but vaikuṇṭha nāma grahaṇam, that Name must have its characteristic of Vaikuṇṭha, that unlimited, eternal, plane of eternity.

...

    Not only the physical sound. So sādhu-saṅga, Name must be taken from Gurudeva, and with the sādhu it should be chanted. Nāma saṅkīrtana, that is to preach the Name. To preach the Name, and what is the Name? The ten offences against the Name, and the four ābhāsa means something shadowy expression of the Name that should be eliminated and the real Name which is one and same with the Lord, that Name should be taken. Nāma bhajana that is a sādhana, means kīrtana, going on, the greatness, the magnanimity of the Name. Name Himself is so charming. Name is the Lord Himself. In this way you go on. Nāma kīrtana. And thereby we can be saved from the external contamination of the forces of the world of karma and jñāna, exploitation and renunciation, the bhukti mukti spṛhā - two kinds of great enemy to devotion, the tendency to exploit and the tendency to renounce, the opposite. A third thing is necessary and that is constructive. And that is full in itself, perfect. Neither these two, the negative and the renunciation of the negative, that cannot be a real positive. Positive is not mere withdrawal from the negative side. That is not positive. Positive has got its own characteristics. So we must come in connection with the positive. Positive, sat-cit-ānanda, satyam, śivam, sundaram. We must connect ourselves in all phases, whatever is possible for us. That is vānaprastha.

 

gṛhe vā vanete thāke, 'hā gaurāṅga' bo'le ḍāke narottamo māge tāra saṅga

[Songs Of The Vaisnavas Acaryas, p 75-80]

 

    It does not matter much whether one is a householder, or one is a sannyāsī. It does not matter much. But how much he has intensely engaged himself in the service of the Lord: that is to be seen. Even a gṛhastha he may be above sannyāsī. During the time of Mahāprabhu so many gṛhastha devotees were also there but gaura may, tan may, that is a form. But the real spirit is all Gaurāṅga, something.

    We found in our young days when joined the non cooperation movement of Gandhi, there are so many volunteers who have left everything, but when police raid is coming they are flying for fear of their life. But we found gṛhastha like C.R. Dasa, and others, with all the whole of their families they are giving resistance to the police attack. He’s a gṛhastha. He sends his only one son to the prison. His daughter, his sister and his wife, all gone to police custody. And Gandhi - ‘I envy your situation.’ But he was a gṛhastha. He was living with all. But when in working out the program he’s not less than one who has left everything and dedicated wholly to the cause. He’s afraid, but a family man is not afraid, not getting back. So service is necessary. In whatever position he may be, does not matter much. So the gṛhastha he’s in that posing, but when necessity will come he will sacrifice the whole for Kṛṣṇa.

    There is Haris Chandra. In his plane he was a king but for the truth as he could conceive he left everything, everything, for the cause he loved. So wholesale dedication, preparedness for the dedication of the whole, it does not matter in what posing he is living there. The internal hankering, the fire within, the dedication within, that is necessary. May not be found in a sannyāsī, but may be found in a gṛhastha, or vānaprastha, brahmacārī, anyone. The substance we want and not the form much. Hare Kṛṣṇa. Hare Kṛṣṇa.

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

 

The fire within, agor, the fire burning for the separation of Kṛṣṇa...

 

End of 81.09.28.B_81.09.29.A

* * * * * * * *

Start of 81.09.29.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...can’t sleep, can’t take food, in this way, so intense, the separation is so intense. Dead of night He’s trying to get out of the house, all closed. How He jumped unconsciously the walls of the house and He came and fell in the front of the temple, Jagannātha temple, and fainted. What degree of separation? It is not possible for us to conceive what degree of separation, feeling was there. Sometimes rubbing His face against the wall, can’t get out of the door.

    Hare Kṛṣṇa. Gaura Haribol. Rādhārāṇī, Her separation with Kṛṣṇa. Her separation:

Acinam nayanam bhavanda sukrtam tapasya ksayatu _______________________________ [?]

    Some sakhī is representing the separation pain of Rādhārāṇī to Kṛṣṇa in Mathurā. In this way, acinam nayanam bhava [?]

    “Previously continued flow of tears we found in Her, in Rādhārāṇī for Your separation, Kṛṣṇa, continuous flow, no gap. But now it is not found in Her. Anyhow She had managed to distribute to Her friends. They are weeping like anything. But it is not to be found, not to be traced in Her any longer.”

nayanam bhavanda tapasya ksayatu [?]

    “And She got some temperature in Her body but now that is gone. That is transferred to Her inmates, sakhīs, friends She has__________________ [?]”

Danyam nasta nasesa tattva purijane [?]

    “And His attendants they are now saying many things. What is our ill fate? We are to see all these afflictions, all these things. Undesirable talks of mourning is found amongst Her attendants. It was in Her previously but then She has managed to leave them in Her now.”

Cinta guru bopita [?]

    “She had also deep thought, what will be about His fate and Kṛṣṇa will never come, He’s doing there, so many thoughts within Her we found, but no trace. That is Her superiors are burdened with that cinta. Oh! That the girl won’t live. She will pass away very soon. What will be the fate of this Braja? If she passes away Kṛṣṇa won’t come here again. This sort of thought has been distributed to Her superiors.”

Badya sa kidoney vrati braja te sa sarsay baram kidyate [?]

    “Only little what is remaining in Her we see that is a hard breath in Her, bleeding heart. And only day or two and that will also disappear. Now, you remain happy here for your misdeed. Your misdeed is the cause of all these things, but She has managed to relieve You. No complaint will come against You any more. Silently She’s passing away, keeping You safe. You remain and enjoy with Your own, and She is silently passing away.” Her pangs, pains of separation, Rādhārāṇī.

 

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Caitanya. Dayal Nitāi Caitanya. Nitāi Caitanya. Nitāi Caitanya. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Rāma. Hare Rāma. Hare Kṛṣṇa.

 

śravaṇaṁ kīrtanaṁ viṣṇoḥ, smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ, sakhyam ātma-nivedanam.

iti puṁsārpitā viṣṇau, bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā tan manye ’dhītam uttamam

 

    [“Hearing about Kṛṣṇa, chanting Kṛṣṇa’s glories, remembering Kṛṣṇa, serving Kṛṣṇa’s lotus feet, worshipping Kṛṣṇa’s transcendental form, offering prayers to Kṛṣṇa, becoming Kṛṣṇa’s servant, considering Kṛṣṇa as one’s best friend, and surrendering everything to Kṛṣṇa - these nine processes are accepted as pure devotional service.”] [Śrīmad-Bhāgavatam, 7.5.23-24]

 

    Prahlāda was requested by his father, “Please tell me what progress you are making in your Gurukula study. What have you learned to be the best?”

    Prahlāda answered. “I think the best study is this, to know, the best knowledge is this; that to hear, to chant, to serve, all these to Viṣṇu, that is the highest utility of the time of everyone in this world.”

 

tat sādhu manye ’sura-varya dehināṁ, [sadā samudvigna-dhiyām asad-grahāt

hitvātma-pātaṁ gṛham andha-kūpaṁ, vanaṁ gato yad dharim āśrayeta]

 

    [Prahlāda Mahārāja replied: “O best of the āsuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest (vana). More clearly, one should go to Vṛndāvana, where only Kṛṣṇa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.”] [Śrīmad-Bhāgavatam, 7.5.5]

 

“That I considered. This I have learned.”

And the trouble began from there.

    “Yes, Viṣṇu is my enemy eternally. And who has taught you that to cultivate love of Him in different ways that is the best understanding of human life?”

    Hare Kṛṣṇa. Hare Kṛṣṇa. The torture began. So we should also be prepared for that torture. Torture, that will increase our enthusiasm in indirect way. Anything may come. Anything may come. Go on. Gaura Haribol. Gaura Haribol. Gaura Haribol. But where is that to be found, that impetus? That intense tendency to serve Kṛṣṇa is very rarely to be found. Nowhere! Gaura Hari. Gaura Hari. Gaura Hari. Nitāi. Nitāi. Unknown and unknowable, in this way transcendental.

 

Aurobindo says supramental. ________ [?] Began to construct the figure of Śiva, Mahādeva. But the product we see that he has constructed a figure of a monkey instead of Mahādeva.

    Bhaktivinoda Ṭhākura has said that, “India is the best place in the world. Within India Bengal is the best. Then in Bengal, Navadwīpa is the highest.”

    And Aurobindo also has imitated him. Aurobindo says, “India is the best in the world. And Bengal of course is the best amongst the place in India, and the Hoogly district is the best in Bengal.”

    Then I thought, why he selected this Hoogly? Eliminating Navadwīpa why he selects Hoogly? Then I remembered, recollected the birthplace of Raja Rāma Mohan Rāya the founder of Dāmodara Maṭha. I thought, oh, only for that he has selected Hoogly to be the best, Hoogly district, best in the world, because the birthplace of Raja Rāma Mohan Rāya.

 

    C.R das [?] made a good cabin to Rāma Mohan Rāya as well as Rabindranatha, C.R das [?] His father was a Brahmo but he returned to Hinduism and he told his friends, “If you write something about me then please describe me as a servant of a Vaiṣṇava.” That was his temperament. Good man, sincere man. But not a Vaiṣṇava of the gosha, pure type, but ordinary type, some respect for Vaiṣṇava.

 

And Bipin Pal was revolutionary, extremist, and the first in the violence. He could not accommodate with Gandhi movement but he was closely connected with C.R. dāsa. And C.R. dāsa he published a paper admiring name Nārāyaṇa. And Bipin Pal was engaged as the editor of that Nārāyaṇa Patrikā. When as college student we read that Nārāyaṇa Patrikā, we found Bipin Pal’s explanation of Bhagavad-gītā etc. And Bipin Pal gave a lecture in the viraha meeting in University Hall Calcutta. There he mentioned that, “Śrī Kṛṣṇa Saṁhitā made by Bhaktivinoda Ṭhākura has taken my faith back in Vaiṣṇavism, Śrī Kṛṣṇa Saṁhitā, when I read Śrī Kṛṣṇa Saṁhitā.” He was pure Brahmo type, “but that Śrī Kṛṣṇa Saṁhitā has created faith in Vaiṣṇavism. Bhaktivinoda Ṭhākura’s book Śrī Kṛṣṇa Saṁhitā. I came back to Vaiṣṇavism.”

    That was the lecture of Bipin Pal. We appreciate that, that he had appreciation for Bhaktivinoda Ṭhākura’s writing, to certain extent, anyhow.

    Bhaktivinoda Ṭhākura’s spiritual conception, a very scientific as well as deep, and simple and fervent, accurate, Bhaktivinoda Ṭhākura, modernised, so many things we find in the writings of Bhaktivinoda Ṭhākura. Gaura Haribol. Gaura Haribol. Gaura Haribol.

 

Bhāratī Mahārāja: Mahārāja, Kṛṣṇa Saṁhitā, that was written after Bhaktivinoda Ṭhākura retired, after his retirement?

 

Śrīla Śrīdhara Mahārāja: That I can’t say. Śrī Kṛṣṇa Saṁhitā. May not be, I don’t know exact, Śrī Kṛṣṇa Saṁhitā. What conception, the high type of realised conception Bhaktivinoda Ṭhākura has given to us, we should not conceive him that this knowledge is acquired by him in his present life. Though it may seem from the ordinary events of life, but that we shall take that this is the natural growth of the jñāna sunya bhakti. A fashion, that is a fashion that in Bhaktivinoda Ṭhākura in the childhood he had some other tendency, this, that, he married twice, all these things, that should not stand in the way of his being the eternal servitor of the Lord. That is, as a fashion that has been. Otherwise such intensity and such depth of the feeling cannot come abruptly. So Prabhupāda has seen him as the facsimile of Gadādhara Paṇḍita. Gaura Kiśora, Svarūpa Dāmodara, and Bhaktivinoda Ṭhākura as Gadādhara. So graphic, spacious, all comprehensive and deep knowledge and experience has been given by him, is impossible. At least śaktyāveśa; that means inspired, the inspiration of that type, that quarter.

Nitāi Gaura-Gadādhara. Nitāi. Nitāi. Nitāi.

...

amūny adhanyāni dināntarāṇi, hare tvad ālokanam antareṇa

anātha-bandho karuṇaika-sindho, hā hanta hā hanta kathaṁ nayāmi

 

[Bilvamaṅgala Ṭhākura says: "O Hari, O guardian of the shelter-less, O one and only ocean of mercy, how will I pass my unblessed days and nights without a glimpse of You?"]

[Kṛṣṇa-Karṇāmṛtam, 41] & [Caitanya-caritāmṛta, Madhya-līlā, 2.58]

 

    Bilvamaṅgala says, “How can I pass these barren days my Lord?

______________________________________________________ [?]

    Adhanyāni dināntarāṇi, hare tvad ālokanam. “Without Hari, without having a peep of Your vision I can’t stand, adhanyāni dināntarāṇi, these unfortunate days it is very difficult for me to pass. Adhanyāni dināntarāṇi, hare tvad ālokanam antareṇa, anātha-bandho karuṇaika-sindho. But You are friend to the helpless and You are ocean of kindness, grace. Karuṇaika-sindho, hā hanta hā hanta kathaṁ nayāmi. Consider how I can pass my days my Lord without You.” Bilvamaṅgala Ṭhākura.

 

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

The normal temperament of a normal person will be here, such. This should be the stage of a normal person here. Separation of course, that is encouraging. That will be encouraging if we find such person always feeling separation of the Lord. Anything else, that should be considered abnormal and dangerous, abnormal and dangerous.

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

 

Bhāratī Mahārāja: Mahārāja, sometimes when you talk about the absolute and relative consideration you say that the relative consideration must be there, but one must not become influenced by the environment.

 

Śrīla Śrīdhara Mahārāja: The environment of the mundane world. That does not mean that we won’t seek any environment of the spiritual realm. In the spiritual plane the environment contributes much.

 

    Even Rādhārāṇī She says that only Kṛṣṇa cannot satisfy Her without the environment, “So I don’t want such Kṛṣṇa.”

    The devotees of Rādhārāṇī they say, “Only Kṛṣṇa, that is nothing to us if we do not find Rādhārāṇī on His side.”

 

So environment has a great contribution. And there everything, every unit of environment will help me to promote my attention towards Kṛṣṇa. That is all desirable, that is very desirable. But here just the opposite, the perverted reflection, the environment takes to take me away from Kṛṣṇa here in this plane. This is the opposite. This is perverted reflection. Environment always tries to take us out of Kṛṣṇa. And there, all pushing me towards Kṛṣṇa, so environment is healthy there. But here just the opposite; in the plane of exploitation and renunciation.

Gaura Haribol. Gaura Haribol.

Here saṅga means asat-saṅga and there sādhu-saṅga means promoting towards my cause. And here taking me away from the cause, saṅga, asat-saṅga - just the opposite here. Perverted reflection, reflection of the above but perverted.

Gaurasundar. Gaurasundar. Gaurasundar. Gaurasundar.

So must not be maladjusted. The expression should be properly adjusted.

Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi Caitanya. Nitāi Caitanya Dayal.

 

asat saṅga tyāga - ei vaiṣṇava ācāra / [śtrī saṅgī - eka asādhu, ‘kṛṣṇābhakta’ āra]

 

   [“A Vaiṣṇava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women (and women to men). Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.87]

 

    The practice of a student of Vaiṣṇava School is only one. What is that? Asat saṅga tyāga, to renounce environment. That does not mean that the sādhu is also eliminated if he’s found. Śtrī saṅgī - eka asādhu, ‘kṛṣṇābhakta’ āra. Two types of ācāra; one is śtrī saṅgī, that is saṅgī that are attached for sensual pleasure, and another, kṛṣṇābhakta, who has not attraction for Kṛṣṇa but engaged in any other errand. Bhukti kāmī, siddhi kāmī, devata kāmī, all these who are not devotee of Kṛṣṇa, that is to be eliminated. This is the only practice. We shall be careful about our practice, the caution against these two, that is the sense pleasure and also those that have no inclination towards Kṛṣṇa. He may be a scholar, may be a yogī, may be a tyāgi, all these things, but not a devotee of Kṛṣṇa, they should be eliminated.

    Anyābhilāṣa, karma, jñāna, fleeting desire, organised desire and jñāna means who are busy to know Kṛṣṇa, to finish Kṛṣṇa, busy to measure Kṛṣṇa. Jñāna always wants to measure Kṛṣṇa. Kṛṣṇa or environment, they may not say the word Kṛṣṇa, but measure the environment jñāna, to know, to be master of the acquaintance of everything. That is jñāna, the false errand, that I shall be the subject and everything should be the object of my knowledge. The wild goose chasing, impossible, to run after phantasmagoria, in the expression of our Guru Mahārāja, to run after phantasmagoria. Will o the wisp, phantasmagoria, will o the wisp, and there is another expression for that. It is impossible to be master of everything, to know everything. Only one knows everything, there is only one.

 

[bahūni me vyatītāni, janmāni tava cārjuna]

tāny ahaṁ veda sarvāṇi, na tvaṁ vettha parantapa

 

[The Supreme Lord said: “O Arjuna, chastiser of the enemy, both you and I have passed through many births previously. Due to My position as the supreme controller, I am able to remember all those births, whereas you, a living being of finite consciousness, cannot.”] [Bhagavad-gītā, 4.5]

 

    It is not your business to know everything by constitutional position. It will be your folly if you to attempt to know everything, bring everything within your consciousness. Jñāne prayāsam udapāsya.

 

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]

 

____________________________________________________ [? ...which expresses hatefulness, and ________ far away, two adjectives given for dismissal of the knowledge. Namanta eva, through faith only to submit, through submission, with the nature of submission.

 

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]

 

It is very difficult to conquer ones fame here, above faith, prestige, it is very difficult, pratiṣṭhā, position, love of position. Easily this attraction for the females, attraction for the money, that can be easily dismissed. But hankering for ones own position, to give up that, that is the very difficult thing, the prestige, the position: that is innermost enemy. And you cannot offer him so long the service of the Vaiṣṇava.

    “Yes I may accept somewhat, hesitate in the service of God at least, but the service of the Vaiṣṇava, that is to ________ to come to such a lower settlement. To become a servant of a Vaiṣṇava that would be the be all and end all of my life? I can’t accept that idea, can’t accept that idea. I may accept service under the Supreme Lord anyhow I may manage. But to become a servant of the servant of the servant of the servant of the servant, what is this? A fun? Should a man stoop so low as to become the servant of the servant of the servant of the servant, what is this?”

    Gaura Haribol. Pratiṣṭhā, position, prestige, the consciousness of prestige and position, the greatest enemy. Rādhā-dāsyam, slave, to embrace the idea of a slave, ludicrous thing, that can be an ideal of the hope to become a slave, to classify oneself in the position of a slave, to Kṛṣṇa. And this does not end there. Become a slave of the slave of the slave of the slave. This is most ludicrous thing. Gaura Haribol.

    “Let them accept this mean settlement. I won’t. So ’ham. I am biggest of the big. I am biggest of the big. I am he, so’ham. Śivo’ham, I’m the master of māyā. Śivo’ ham, the master of māyā.”

 

    Once Jawaharlal [Nehru], I saw in paper, went to Haridwar and found a sādhu coming, approaching. And the sādhu told, namaste śiva namaste, no śivaya. And Jawaharlal also pronounced namah śivaya. Both of them are Śiva, master of Pārvatī, Durgā, Māyā, both of them are master of māyā, śiva. Namaste, namah śivaya.

 

Devotee: _________________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ___________________________________________________ [?]

Transcending mortality, that is maṅgalam. _______________________________________ [?]

 

Devotee: _________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: A good fellow, good in comparison with the world of mortality, the first reach, or the first place beyond the limit of mortality, that is ________ Mahādeva, Śiva, all these things. But then Sadāśiva, from Śiva we have to pass to sundaram, the land of sundaram. This is only Śiva, śreyaḥ-kairava-candrikā [Śikṣāṣṭakam, 1], because out of mortality. This present enemy is devouring, śiva, the middle position, maṅgalam. But what is maṅgalam? That is not differentiated in its full characteristic there, only out of danger. Then, to be out of danger does not mean that it is in the highest safe position. Not only safe but engaged in the most desirable thing, relative, śiva.

Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Caitanya Dayal. Nitāi Caitanya. Nitāi. Nitāi. Nitāi. Nitāi.

 

Devotee: ________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Once one of my God-brother was, one Kumar Sudendra Nārāyaṇa Rāya, M.A., Pragu [?] Pragu title was given to him by Punjab University. He was a rich man, annual income was, net income was three lākhs, zamīndār of Darmpur [?]. He took Hari Nāma from Guru Mahārāja. Once Guru Mahārāja went to Ceylon, upper side, and that gentleman already he also went there but _________ When Guru Mahārāja was passing with his inmates in a car, of course the rainy season there, the mud, and the Sudendra Nārāyaṇa Rāya he was out for a walk and he met on the wayside Guru Mahārāja and he at once fell flat in the road in the mud.

    Then the inmates of the motor car of Prabhupāda they told, “What do you do in the mud, the hole?” He has got rich dress, this shawl and other rich dress, “and you fall flat smeared with mud, what do you do?”

    He told, “Only we have only one thing, to make prostration, praṇāma to the Vaiṣṇava, we can’t do anything else. But there I shall be miser? Only praṇāma is our wealth, everything. And there if I shall be miserly and quarrel what will be my fate, so praṇāma, namanta eva, that is our only resort.”

...

    When Mahāprabhu had a talk with one Mathurā brāhmaṇa, Raghupati Upādhyāya, on His way back from Mathurā, Raghupati Upādhyāya, perhaps in Allahabad or so, in their talk, one śloka we find there, śyāma eva param rūpaṁ.

    “What is the highest conception of the figure?”

    Then the answer was, “Śyāma, śyāma eva param rūpaṁ.”

    “And what is the highest place of His worship?”

    Purī madhu-purī varā, “Mathurā maṇḍala is the highest place where to worship Him.”

    Vayaḥ kaiśorakaṁ dhyeyam, “What is His age we should, will be befitting for our service?”

    “Kaiśora: that new youth.”

    Ādya eva paro rasaḥ, “In what sort of rasa we shall try to serve Him?”

    “That is ādya, in mādhurya rasa.”

 

śyāma eva param rūpaṁ, purī madhu-purī varā

vayaḥ kaiśorakaṁ dhyeyam, ādya eva paro rasaḥ

 

    [“The form of Śyāmasundara is the supreme form, the city of Mathurā is the supreme abode, Lord Kṛṣṇa’s fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.106] [From Padyavali, 82]

 

    Mahāprabhu said that, “You have taught me a good lesson, kaiśora, the new youth of Kṛṣṇa.”

 

Nitya kaiśori nitya kasyiti [?] We are not going to worship old Kṛṣṇa, of Mathurā or Dvārakā. We are fond of worshipping Kṛṣṇa in Vṛndāvana, a new youthful life, kaiśorakaṁ dhyeyam. And kaiśori, all His companions are also of new, new youth. That is the highest point of beauty. Hare Kṛṣṇa. Hare Kṛṣṇa. That is new youth, kaiśori, only the idea of eternity is akin to that conception, nava-yauvana, everywhere, in māyā also. What is eternal, the idea is like that, nava-yauvana sankar, new youth, progressing, not full-blown, blossoming.

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol.

Mahāprabhu Gaurāṅga Hari. Gaurāṅga Sundara.

    We should not be afraid of our youth, but we should adore our youth, but that will not be engaged in pleasure seeking, but supplying pleasure to the Lord. Utilisation not renunciation our end, utilisation of the highest good, so energy in its fullest command we want to have. Nitāi Gaura Haribol. All youthful in Vṛndāvana, youthful, but well planned, well managed, and well aimed. Well idealed. Where to do it? Fading, a dying thing, never, worshipper of full energy, to the extreme, but it is absolute good.

 

    Our Guru Mahārāja told there is one proverb: Aparay guru sedi me dukhi se dolay [?]

    When a cow or a bullock he is out of hut, when it is in fire, the cow shed is in fire and the cow has come out, out of fear of the fire, seeing that red colour there. And when the cow sees that a red cloud is in the sky, she’s afraid. “Oh! Perhaps that is fire. It will come to attack me, to burn me.”

    So he told the māyāvādīs are suffering from that disease. That red cloud: that is fire. So energy, opulence, they are afraid of, the renunciation. Wherever there is opulence, there is youth, there is beauty, they are much afraid, because they are the worshipper of the negative side. They are afraid. If they go to enjoy, then the reaction will come and kill him. But Vaiṣṇava they know the utilisation of everything for the service of the Lord. So they are not afraid of anything good. All good, all beauty, all attractive, have everything and they will be...

 

End of 81.09.29.B

* * * * * * * *

Start of 81.09.29.B_81.10.02.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...the memory of Kṛṣṇa. Kṛṣṇa Himself is master here. So everything must not attract us, but attract us for the service of Kṛṣṇa. In this way we must be adjusted with the environment. That is necessary. Not to eliminate beautiful, not to eliminate anything which is good in our consideration, but from the bottom of the heart the foreign element of exploitation and renunciation will vanish, and the innate tendency will be awakened to utilise anything and everything for the service of Kṛṣṇa.

 

vana dekhi’ bhrama haya – ei ‘vṛndāvana’ / śaila dekhi’ mane haya – ei ‘govardhana’

 

     [When Śrī Caitanya Mahāprabhu passed through the Jhārikhaṇḍa forest, He took it for granted that it was Vṛndāvana. When He passed over the hills, He took it for granted that they were Govardhana.] [Caitanya-caritāmṛta, Madhya-līlā, 17.55]

 

    Wherever a mountain, “Oh, Govardhana.” Wherever a jungle, “Oh, this is Vṛndāvana.” Excites Him. That is what is necessary. Everything will remind me, excite me in the service of my Lord. Viśvam purna sukhāyate. The whole world will be of the highest pleasure to us when we shall get such adjustment in our soul’s position, such adjustment; no reaction.

    Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi.

    No elimination. Religion is proper adjustment. Our Prabhupāda always used to say this word. We are maladjusted. We want to be properly adjusted. That is what is necessary. Not to renounce anything and everything. That is not the solution. Adjustment is solution. It is created for nothing? It is not, it is created for fulfilment. Only maladjusted we are, so we suffer. But we are properly svarūpena vyavaṣthiḥ, Śrīmad-Bhāgavata’s [2.10.6] definition of the answer of mukti, muktir hitvānyathā rūpaṁ, to give up what is otherwise with us, like a disease, foreign thing has come, muktir hitvānyathā rūpaṁ svarūpena vyavaṣthiḥ. Hegel’s theory, self determination, mukti means self determination. What is my proper location in this world, to get that, that is mukti, svarūpena vyavaṣthiḥ, firmly settled in my proper...

    ...undesirable forces of nature and to move freely without caring for anything else, that is artificial. There are so many like me. There must be some relation, mutual relation, and that is something which will represent the whole, what will be my relation with that whole, absolute whole. I am a part. That is all their silenced, the salvationist school are silent there. After mukti so many, what will be the relation between those mukta souls, and what will be their relation with the absolute environment? There they are silent. So it is not final solution, mukti. Final solution we must have to be our position in the relation of the absolute whole. Then it will be final. We cannot divorce us from the absolute whole around us. We must have some position in relation to the Absolute. That must be founded and subtle understanding and it must have some position in relation. Self determination, we cannot eliminate the environment. The Absolute, that means Lord, God.

    In reality the slavery to the Absolute, that it should be our real position. Otherwise we are not so meagre, we cannot come to such a helpless position. We are connected with the Absolute. We can’t deny that. At the same time our position is not very desirable, then we cannot come under such unfavourable environment forces. So if I get a post of a slave there, that will be the maximum for us. And there I can enjoy. My maximum fated enjoyment I can get there only. Not very big, then why should I be here? If I was a big position then why should I be here? And so many insects, so many worms, so many in the creation, they’re all absolute, so many absolute, so many infinite? Ludicrous! All right, today I want to leave it here.

...

    Proper meaning of the sound, of the word, that is necessary, the substance, the spirit. Only the physical aspect is represented there in nāmāparādha, but not the real Name. That is all spiritual. So this was misunderstood as nāmākatari ?

 

Bhāratī Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Oh! Nāmākṣara bahiraya comes out, bahiraya comes out, nāmākṣara, the letters in the Name, the sound of the letters in the Name, but nāma kabu naya, it is never the Name real. It is in Bhaktivinoda Ṭhākura’s writing Prema-vivarta, made by Jagadānanda and edited by Bhaktivinoda Ṭhākura. That is full of Gauḍīya siddhānta, that booklet, Jagadānanda Paṇḍit. The notes collected by Jagadānanda Paṇḍit that is been given the shape of a book. The name is Prema-vivarta. Prema-vivarta is the name of the book. There this passage you will find, nāmākṣara bahiraya batu nāma kabu naya. It should not be thought to be the Name, should not be thought to be the Name proper in any time, ever, kabu. Rāma Rāma.

 

Bhāratī Mahārāja: So Mahārāja, even in nāmābhāsa, it’s depending on Kṛṣṇa?

 

Śrīla Śrīdhara Mahārāja: Yes, that is also ākṣara to somewhat, to some extent, the sound aspect, the outer aspect, but the inner representation of the Name is not there. Nāmābhāsa, this side the mukti, it can give us mukti, liberation, the emancipation for the negative side. But there also we cannot trace participation in the positive, so Name is not present there. Name is a positive thing. And to get the touch of it we must enter, have admission in the positive world. And when we are already in the negative side how can we get the touch of the Name? So mukti, may give liberation but not participation in the devotional realm. So proper Name is not to be found there also.

    Mukta-kulair upāsyamānaṁ. “A particular group of the liberated souls they want to worship the Name, not all. Mukta-kulair upāsyamānaṁ, paritas. So many liberated souls are found to worship Him, to respect Him around all the sides of the Name.” Rūpa Goswāmī says. Rūpa Goswāmī’s śloka:

 

nikhila-śruti-mauli ratna mālā, dyuti nīrājita-pāda-paṅkajānta

ayi mukta-kulair upāsyamānaṁ, paritas tvām hari-nām saṁśrayāmi

 

[“The acme of all the Vedas, the Upaniṣads, are like a string of transcendental jewels. The tips of the toes of Your lotus feet, O Holy Name, are eternally worshipped by the radiance emanating from those jewels. You are constantly worshipped by the great liberated souls (headed by Nārada and Śuka, whose hearts are reposed in complete absence of worldly aspirations). Therefore, O Name Divine, I surrender unto You in every time, place, and circumstance.”] [Nāmāṣṭakam, 1]

 

    Sanātana Goswāmī’s śloka: viramita nija dharma dhyāna pujyadhi yatna [Bṛhad- Bhāgavatāmṛta, 1.1.9], that is by Sanātana Goswāmī.

    Nikhila-śruti-mauli ratna mālā, dyuti nīrājita-pāda-paṅkajānta. Rūpa Goswāmī says nikhila-śruti-mauli ratna, not in all the śrutis the Nāma-hatta, the greatness of the Name may be found. Not in ordinary śruti. Nikhila-śruti, the whole of the śruti if you study then you will find the very spirit of it. Nikhila-śruti-mauli, mauli means the head, mauli ratna. Ordinary people may not find when they will study the śruti. But there are sāragrāhī, those that can collect the real substance, the real purpose from the vast writings, they will be able to detect.

    The whole purpose of all the main śruti, the principle sūtra in the śruti, they are giving hints. Śruti means śabda, śruti, that can be grasped by the ear, śruti, śabda. So the śabda, all the sounds, the revealed truth sound, sound that has come from up, there they naturally say to us that through sound only you can approach the reality. Otherwise they are suicidal.

    If śruti does not say by sound only you will get the thing, then what is the necessity of Veda? That is only sound embodied. So if we can trace the very real characteristic of the śruti, we shall say the principle śruti are saying that by sound, by the cultivation of sound you can get the Lord. So we have come only through sound, śabda-paramāṇam. The sound can give deliverance of the reality. Śruti cannot but say so, otherwise śruti will be ineffective. They’re only a jungle of sounds. Śruti means Veda which we can receive through the ear; that is sound only. The sound is Absolute. “So we have come to declare to you that through sound only you will attain the highest end.”

    So the main sūtras of the śruti informs us nikhila-śruti-mauli, mauli means from the principle śrutis, ratna-mālā - and there like so many gems or jewels and that is forming a necklace and by the lustre of the principle śrutis it is shown the feet of the Holy Name. Ratna mālā, dyuti nīrājita, nīrājan means ārātrika, just as by the light we make nīrājan, the ārātrika to show the ordinary people more clearly the figure of the Lord. So the principle śrutis they are helping us to have this conjecture of this perception that by sound only we can have the Supreme Lord. Do you follow?

 

Bhāratī Mahārāja: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Rūpa Goswāmī says that, “It is the business of the śruti if we give more attention then we’ll find the principle śrutis are only trying to show, just as like ārātrika, the paṅca-dwīpa is trying to show you the figure. Generally you can see the Śrī Mūrti but with the help of the dwīpa you can have a particular conception of different parts of the body of the Lord. So the principle śrutis we will find that they are trying to show, nīrājan, to show by their shika, by their flame, their light, flame of light the nīrājita-pāda-paṅkajānta, the lower portion of You, the Name. That is leading us to help, to have a conception of the remotest part, the vague conception that Name is everything.” Dyuti nīrājita-pāda-paṅkajānta, ayi mukta-kulair upāsyamānaṁ. “And those that are really liberated, they are all around and adoring You, and pleasing You, we shall see.” Paritas tvām hari-nām saṁśrayāmi. “And I take refuge to the conception of the figure of Hari Nāma in this spirit, this spirit. Kṛṣṇa Nāma is not found in Veda. Why should we take Kṛṣṇa Nāma? Is it in Veda? Some will come and say. Rather sometimes it is mentioned as the name of āsura is Kṛṣṇa in Veda. So Kṛṣṇa Nāma is not in the Veda. Why should I take the Name?”

 

śyāmāc chavalaṁ prapadye, śavalāc chyāmaṁ prapadye

 

[“By the help of black (śyāmā), we shall be introduced to the service of the white (śavalā); by the help of white (śavalā), we shall be introduced to the service of black (śyāmā).”] [Chāndogya Upaniṣad, 8.13.1]

 

    Śyāma is there. Śyāma and śavalā, śavalā and śyāma. Śyāma is considered to be Kṛṣṇa and śavalā Śrī Rādhikā. In Veda we find śyāmāc chavalaṁ prapadye, śavalāc chyāmaṁ prapadye. By the help of Śyāma we shall be introduced to do the service of Śavalā and by the help of Śavalā we shall try to be introduced in the service of Śyāma. We shall take help of both the parties, śakti-śaktimān, Śyāma and Śavalā. Śavalāc chyāmaṁ prapadye. Śavalā means white generally, śyāma means black and white, black and white Kṛṣṇa-Balarāma and also Kṛṣṇa-Rādhārāṇī. That has been interpreted by the Ācāryas. So śyāmāc chavalaṁ prapadye, śavalāc chyāmaṁ prapadye, we find there.

    And Rūpa Goswāmī says that, “Only superficial study of the Veda it will frustrate you. But if you with a positive mind by the grace of the sādhu, Ācārya, mahājana, you go to look out then find the principle śruti is there, they are only persuading us, or leading us towards the conception that the whole object of all the sounds are towards that central sound. They are all so many parts come to distribute the tidings of the absolute realm but their centre, there must be a centre, the higher centre. And the principle sounds they are all emitting light like torch to show that we have got a central centre, central sound and that represents the whole and it is Kṛṣṇa. And so many liberated section they are sitting all around to show their respects to that central sound from which all the mantram of the Vedas has emanated to give some idea of that absolute centre, sound aspect of the centre. There cannot but be.” This is Rūpa Goswāmī’s argument.

    “All these branches of śruti, sound, they are all sound, so many sounds they must come from a central position. And they cannot but direct to a proper eye that we have got a centre, fountain. And go, start, run towards that direction. You will find everything is there. In our source you will find everything. We are all representing things partly, we are so many branches, we represent so many parts. But we have got a centre, we have got fountain. And the reading of them you go in this direction. And you will find that sound is sufficient. Sound can sufficiently satisfy you, the sound aspect. And through that you may be introduced to other aspects of that sound. So Name first, first important, and Name is not less, it can represent the whole, the Name, Kṛṣṇa Nāma.”

 

nikhila-śruti-mauli ratna mālā, dyuti nīrājita-pāda-paṅkajānta

ayi mukta-kulair upāsyamānaṁ, paritas tvām hari-nām saṁśrayāmi

 

[“The acme of all the Vedas, the Upaniṣads, are like a string of transcendental jewels. The tips of the toes of Your lotus feet, O Holy Name, are eternally worshipped by the radiance emanating from those jewels. You are constantly worshipped by the great liberated souls (headed by Nārada and Śuka, whose hearts are reposed in complete absence of worldly aspirations). Therefore, O Name Divine, I surrender unto You in every time, place, and circumstance.”] [Nāmāṣṭakam, 1]

 

    “I take refuge under You, that grand central sound who has given cohesion to all the sounds in the revealed scripture.” That is the meaning.

 

    And Sanātana Goswāmī says: viramita nija dharma dhyāna pujyadhi yatna.

 

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.”] [Bṛhad-Bhāgavatāmṛta, 1.1.9]

 

    Let the ecstasy in the service of the Divine Name be victorious. Jayati jayati nāmānanda rūpam murarer, viramita nija dharma dhyāna pujyadhi yatna. Anyhow if we come in contact with that sound nāma rūpa murarer then all other activities are paralysed, have no necessity, viramita nija dharma. First, all the duties, sense of duty paralysed, they’re abandoned, no necessity. So many variegated duties they have no necessity at all if I can get the service of the Name, viramita nija dharma. Dhyāna, and meditation, dharma means this business engagement of the karmī in the world, and dhyāna means retired from this physical world and making meditation within. Trying to exploit anything in the internal world: that is also stopped, paralysed. Cessation puts a stop, dhyāna, viramita nija dharma dhyāna pujyadhi rūpam.

    And the Rāmānuja section they are making arcana in the Vaikuṇṭha, Lakṣmī-Nārāyaṇa. That will also be stopped, no necessity. If you get the real grace of the Divine Name then you will have to retire from all the phases of these different types of worshipping, the dharma, dhyāna, pūjā. Dharma means this duty, varṇāśrama dharma. Dhyāna means the jñānī, yogī, covering them, and the pūjā covering also Rāmānuja sampradāya, after mukti in Vaikuṇṭha.

    The Name will take to the perception of the Goloka, and you will have to retire completely from all these phases of your life divine. To do any work, even it may be for Kṛṣṇa, then the dhyānam, the internal meditation and calculation and other things and pūjā, we respect the service of them. Only the Name can stop all these. You will have no other mind. You can’t give any attention to any other thing. So much sweetness you will find in taking the Name. When you really come in contact with the sound aspect of the Absolute then all other endeavours, enthusiastic and endeavouring attempts in you will be paralysed, they can’t do.

 

kari' eta upadrava, citte varṣe sudhā-drava, more ḍāre premera sāgare;

kichu nā bujhite dila, more ta' bātula kaila, mora citta-vitta saba hare

 

[While causing such an ecstatic disturbance, the Holy Name showers liquid nectar on my heart and drowns me in the ocean of divine love of Godhead. He does not allow me to understand anything, for He has made me truly mad and has stolen away my heart and all my wealth.]

[Śrī Nāma-Māhātmya, 4, from Bhaktivinoda Ṭhākura’s Śaraṇāgati]

 

Priya atya bada vitya more bai ei [?]

Pralayera āgamana, bhāve sarvva-deha jara [Śrī Nāma-Māhātmya, 3, from Śaraṇāgati]

All other functions paralysed. You can’t attend them, you are only taking the Name. Then when again that Name will allow you to do other services you’ll do that. Name has such power, potency, such high degree of potency that it will stop all other branches of services and charm you.

 

[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.”] [Bṛhad-Bhāgavatāmṛta, 1.1.9]

 

    In Rūpa Goswāmī we find tuṇḍe tāṇḍavinī, “When it comes down and captures the tongue, the lips, so strongly it controls and engage them in the movement by taking Name, like a mad, tongue is mad, lips are mad, so much has power descended in them. Tāṇḍavinī ratiṁ vitanute tuṇḍāvalī. And there comes also a feeling that only one tongue and one mouth is not sufficient. Thousands of mouths are necessary. One mouth is not sufficient to take the Name. Tuṇḍāvalī- labdhaye, karṇa-kroḍa-kaḍambinī. When it captures, enters the ear and captures it, in such a great force the current comes in the ear, one thinks that karṇa-kroḍa, only two ears are not sufficient. Crores of ears I want to attend the current that is coming, the sweet current that is entering into my ear. Two ears that is nothing, crores of ears are necessary. It is like a flood it is coming, pushing within me through the ear, so sweet, so sweet. Karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām, cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ. As it goes to capture the heart, the centre of all the senses; then whole thing paralysed, paralysed.

 

    Pralayera āgamana, bhāve sarvva-deha jara [Śrī Nāma-Māhātmya, 3, from Śaraṇāgati]

    Karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām, cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ. Wherever it touches, that sweet aggressor, wherever it touches, the whole thing captures in such intensity that all others are ignored. Prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ, no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī. I can’t know, I can’t say, I fail to express by how much and what sort of quality of nectar is in the Name of Kṛṣṇa. Only these two letters. If these two letters can contain how much and of what high quality sweetness there that it plays like this, wherever it goes its nature is like that. So aggressive, sweetness is so aggressive in its nature. Wherever goes captures it, whole thing, nothing remains.”

    That is in Vidagdha-Mādhava perhaps. Rūpa Goswāmī writes.

 

[tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye

karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām

cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ

no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī]

 

    [“When the Holy Name of Kṛṣṇa appears on the lips of a devotee, it begins madly dancing. Then the Name takes over and handles him as if the person to whom the lips belong loses all control over his lips, and the devotee says: ‘With one mouth, how much can I gather the ecstasy of the Holy Name? I need millions of mouths to taste its unlimited sweetness. I’ll never feel any satisfaction by chanting with only one mouth.”] [Vidagdha Mādhava, 1.15]

 

    Kṛṣṇa. Kṛṣṇa. _________________________ [?] Nāmākṣara bahiraya batu nāma kabu naya (sete nana katoli mata naya geta ?) nāmākṣara bahiraya batu nāma kabu naya: Prema-vivarta śloka. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi.

 

Bhāratī Mahārāja: Mahārāja, Bhaktivinoda Ṭhākura in maybe Śaraṇāgati there is one śloka, a song, where he describes how the Nāma comes from inside and then comes...

 

Śrīla Śrīdhara Mahārāja:

 

hṛdaya haite bale, jihvāra agrete cale, śabda-rūpe nāce anukṣaṇa;

[kaṇṭhe more bhaṅge svara, aṅga kāpe thara thara, sthira haite nā pāre caraṇa]

 

    [“The Holy Name speaks from within my heart, moves on the tip of my tongue, and constantly dances on it in the form of transcendental sound. My throat becomes choked up, my body violently trembles, and my feet move uncontrollably.”] [Śrī Nāma-Māhātmya, 2, from Bhaktivinoda Ṭhākura’s Śaraṇāgati]

 

    The whole thing is described there very beautifully. Viṣaya-vāsanānale, mora citta sadā jvale, ravi-tapta marubhūmi sama.

 

[kṛṣṇa-nāma dhare kata bala viṣaya-vāsanānale,

mora citta sadā jvale, ravi-tapta marubhūmi sama;

karṇa-randhra patha diyā, hṛdi mājhe praveśiyā, variṣaya sudhā anupama]

 

    [“How much power does the Name of Kṛṣṇa possess? My heart constantly burns in the fire of worldly desires, like a desert scorched by the sun. The Holy Name, entering within my heart through the holes of my ears, showers unparalleled nectar upon my soul.”] [Śrī Nāma-Māhātmya, 1, from Bhaktivinoda Ṭhākura’s Śaraṇāgati]

 

    “Just like a desert, hot with the sun ray. This is my, my internal mind, condition is like that, a desert and the sun ray connection. So my heart is like that, my whole mind.

    Viṣaya-vāsanānale, mora citta sadā jvale, ravi-tapta marubhūmi sama. Because by the desires of mortal things by nature they cannot satisfy, because by their nature they are mortal, they are death producing, separation producing, death producing. It is their nature. And not one or two, thousands of such death producing things have taken shelter in my mind. And so it is always burning in the subconscious region.

    Viṣaya-vāsanānale, mora citta sadā jvale, ravi-tapta marubhūmi sama; karṇa-randhra patha diyā, hṛdi mājhe praveśiyā, variṣaya sudhā anupama. When this is my condition, anyhow through my ear from sādhu, Guru, the Name of Kṛṣṇa entered into my heart, Kṛṣṇa, with its infinite prospect. Karṇa-randhra. Anyhow entered through the hole of the ear and entered into, and reached the plane of my heart, my consideration. And there with the hope of some peculiar nature with infinite auspicious possibility, with such news it touched my heart. Karṇa-randhra patha diyā, hṛdi mājhe praveśiyā, variṣaya sudhā anupama. A nectar of new type, new hope is aroused by that sound.

    Hṛdaya haite bale, jihvāra agrete cale. Then by force it comes from the heart towards the tongue, forcibly comes. I am not to make any attempt for that, that in the tongue by my endeavour I am producing the sound. No. From the heart, what came from the heart of the sādhu through the ear entered my heart and that forcibly came to my tongue and began to dance. That is Name proper. It descends from higher regions. It cannot be produced in the material form of this tongue. Its source is above. And through the agent it comes and the way through the ear to the heart. And from heart it gets some sympathy, and then forcibly it comes out on the tongue and begins to dance. Hṛdaya haite bale mena balapool bak. With great force, hṛdaya haite bale, jihvāra agrete cale, it comes to the end of the tongue.

    And śabda-rūpe nāce anukṣaṇa, and that sweet sound began its dancing. Kaṇṭhe more bhaṅge svara, aṅga kāpe thara thara. The real feats of the Divine Name have been described, how it should do. If a living Name, a real Name, then its ways should be such. Kaṇṭhe more bhaṅge svara, the voice choked sometimes. Then shivering in the body, sthira haite nā pāre caraṇa, the legs cannot stand idly. Cakṣe dhārā, sometimes tears flow in a current. Dehe gharmma, sweats on the body. Pulakita saba carmma, the hairs stand on their end.”

 

Bhāratī Mahārāja: Goose bumps, stands on their ends.

 

Śrīla Śrīdhara Mahārāja: “Vivarṇa haila kalevara, sometimes changes of colour is found in the body of white, red, etc. Mūrcchita haila mana, pralayera āgamana, sometimes no trace we can get of the mind, or consciousness, a fall in swoon. Mūrcchita haila mana, pralayera āgamana, bhāve sarvva-deha jara jara, and the whole body and mind is as if it is being attacked and troubled in the shivered influence in variegated nature.

    Kari' eta upadrava, citte varṣe sudhā-drava, those apparently it may seem that so many troubles are created in the body and the mind, but in the real heart it is pouring a particular kind of strange juice, sweet juice in the very centre of our conception, consideration. Citte varṣe sudhā-drava, more ḍāre premera sāgare, and sometimes he thinks that I am in the ocean of nectar. My whole feeling, the feeling of my existence just within an ocean with nectar in it, liquid. More ḍāre premera sāgare, kichu nā bujhite dila, more ta' bātula kaila, mora citta-vitta, I am besides myself, can’t understand where am I, what is this, what is about me. Kichu nā bujhite dila, more ta' bātula kaila. Almost made me mad. Am I a madman? Where is my past experience, my sober seriousness, sobriety, gravity, where are they, what am I? Wholesale converted by a foreign thing, a doll in the hand of so much a great force and also very affectionate. I can’t ascertain how it is possible by the great in this unknown environment, inexperienced before. Kichu nā bujhite dila, more ta' bātula kaila, mora citta-vitta saba hare. And at last I found that I am captivated, of inner out, whole thing has been captured by a particular sweet force. I can’t help but be a prey to such a sweet force or power.

    Lainu āśraya yā'ra, hena vyavahāra tā'ra, balite nā pāri e sakala, I can’t give any description properly. Whom I came to take shelter under as my guardian and at His hand I’m dealt in such a mercilessly and some despotic way, but still I feel that everything is very pleasing beyond my experience. What is this? Balite nā pāri e sakala; kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya, sei mora sukhera sambala. I can’t stand any more. I am fully captured and let my fate go anyway. I can’t come out. I am fully captivated in the hand of a sweet friend I think but my whole independence gone. I’ve no way but to surrender. I’m under such condition. Balite nā pāri e sakala. I cannot give, unable to give any description of what is my position really. Kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya, sei mora sukhera sambala. Now I found that He’s autocrat, whatever He likes to do He will do. No help. Icchāmaya, yāhe yāhe sukhī haya, and now in ways when it is not possible for me to give any resistance then to surrender, in whatever way He’s pleased let me also cooperate with that, otherwise what can I do, I am helpless. Sukhī haya, sei mora sukhera sambala.

    Premera kalikā nāma, adbhuta rasera dhāma, hena bala karaye prakāśa, sometimes I find that is very love concised like a blossoming flower. The love is in a very suppressed and condensed form I find, kalikā. Adbhuta rasera dhāma, and very wonderful streams of sweet approach coming from its current. It contains so many sweet variegated nature of current within it. Adbhuta rasera dhāma, hena bala karaye prakāśa, and wonderfully expressing Himself in different ways...

 

End of 81.09.29.B_81.10.02.A

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Start of 81.10.01.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...introduced their word extensively, and spaciously, and necessarily, and that is the key. Hare Kṛṣṇa.

 

nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe, dharo nitāi-caraṇa du 'khāni

[From Narottama dāsa Ṭhākura’s Manaḥ-śikṣā]

 

And those that neglect Nityānanda they can’t come to Mahāprabhu with real heart. And it is my thinking that Narottama Ṭhākura he wrote this poem against the followers of Advaita School. They’re puffed up with their śāstric knowledge and did not give importance of, to Nityānanda. And this is written, sei paśu baḍa durācār, vidyā-kule ki karibe tāra.

The trace of high dynasty, high lineage, and also scholarship of the scriptures, they’re all futile if they do not have real attraction for Nityānanda. The scholars who recognise Mahāprabhu Caitanyadeva, but do not recognise Nityānanda, there was a section at that time who could not appreciate Nityānanda Prabhu but he had respect for the bhakti cult, scripture, and also came from high family, so many. And Nityānanda Prabhu was more concerned with the different fallen so called lower classes of varṇāśrama. He was more connected. So Nityānanda Prabhu had much respect then from the society. Narottama Ṭhākura especially wrote these pastimes. Without Nityānanda Prabhu’s grace, your scholarship, your lineage, high family connection, won’t be of any use. I warn you. And Nityānanda’s grace, that is the real foundation to have Caitanya līlā. And then of course Gadādhara Paṇḍita and the others, that Rūpa, Sanātana, Svarūpa Dāmodara, and the central figures in Mahāprahu’s līlā. The master of all the Ācāryas of the great Gauḍīya family is Svarūpa Dāmodara. He has given the steel frame. Fourteen points he has given, and that is the steel frame on which the whole Gaura līlā tattva has been described.

Kavirāja Goswāmī has quoted in Caitanya-caritāmṛta, who is Nityānanda, who is Gadādhara, who is Śrīvāsa, who is Mahāprabhu? All coming from Svarūpa Dāmodara, and Sanātana, Rūpa, Jīva, everyone has taken, has accepted that, very substance, all important śloka he has given, he has acquainted us, who is ________ and who is Nityānanda, Gadādhara, Śrīvāsa, Advaita, who are they. That is universally accepted by mahājanas of Gauḍīya sampradāya.

Svarūpa Dāmodara, posterity in descendants of Advaita vaṁśa, they’re half and half, six sons, half came to Gauḍīya Vaiṣṇava, half to smārta. The first half went to smārta. And the last half, the Acyutānanda, the last son, youngest, and Kṛṣṇa Miśra Gopāla, they came under the flag of Mahāprabhu. And the others they left, they accepted ____________________ [?] the greatest scholar of smārta section at that time. They were also qualified men but followed the cause of smārta karma-kāṇḍa. And many of the Advaita School, whether you have come to know or not, they think that Advaita Prabhu is Kṛṣṇa, and Mahāprabhu is Rādhārāṇī. Their conception is something like that, a particular section. There are so many scholars they, of course in taking the name of Mahāprabhu they get so many disciples, but still, when they begin to explain Śrīmad- Bhāgavatam they do not give any respect to Mahāprabhu, but Rādhā-Kṛṣṇa direct. This Ānanda Gopāla Goswāmī and other renowned explainers of Bhāgavatam, they used to go on in that way.

And Narottama Ṭhākura warned them, gave warning. “If you don’t have any recognition for Nityānanda Prabhu, rest assured that you’ll be lost.” Sei paśu baḍa durācār. He’s an animal and he must be pronounced as a culprit in the garb of a follower of Mahāprabhu Caitanya Deva. So Nityānanda Prabhu’s sandhinī-śakti, Baladeva, representing Baladeva. And crossing Him it is not possible to have entrance, admission in that layer, in the sphere of Mahāprabhu as well as Rādhā-Govinda, Vṛndāvana. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol.

 

nitāi-pada-kamala koṭi candra-suśītala, ye chāyāya jagat juḍāya

hena nitāi vine bhāi rādhā-kṛṣṇa pāite nāi, dṛdha kari' dhara nitāir pāy

 

se sambandha nāhi yāra bṛtha janma gela tāra, sei paśu baḍa durācāra

nitāi nā bālila mukhe majila saṁsāra-sukhe, vidyā-kule ki karibe tāra

 

ahaṅkāre matta hoiyā nitāi-pada pāsariyā, asatyere satya kari māni

[nitāiyera karuṇa habe braje rādhā-kṛṣṇa pābe, dhara nitāi-caraṇa du'khāni]

 

[nitāiyer-caraṇa satya tāñhara sevaka nitya, nitāi-pada sadā kara āśa

narottama baḍa dukhī nitāi more kara sukhī, rākha rāṅgā-caraṇera pāśa]

[Narottama Dāsa Ṭhākura’s Manaḥ-śikṣā]

 

    [“The lotus feet of Prabhu Nityānanda are most pleasing, like the combined calming radiance of millions of moons. By receiving the cooling shade of His transcendental shelter the whole universe, scorched by heat of material existence, can be fully relieved and soothed. O dear brothers, without the grace of such a magnanimous personality as Prabhu Nityānanda, it is very difficult to attain divine loving service to Śrī Rādhā and Kṛṣṇa in the groves of Vṛndāvana. Therefore firmly take shelter of His lotus feet with all sincere respect and love so you may reach that nectarean goal.

    A person who has not strived to receive any blessed connection with Nityānanda Prabhu or His invaluable wealth, which is ecstatic love of Godhead, becomes materially entangled and his intelligence is misused for animal propensities. Compared to the higher life of divine taste such a life is considered wasted. Those who do not know the great fortune of taking the Name of Nityānanda as well as those who deliberately ignore Him become more and more intoxicated and addicted to mundane happiness.

    Without a connection to the eternal blissful nature of Nityānanda Prabhu what real protection can the satisfaction of mundane education or boast of heritage give in this insecure mortal world? Being maddened and bewildered by false pride, such persons forget their eternal relationship with Nityānanda and do not attain the great solace of His lotus feet and thus accept illusion as reality. My friends, if Nityānanda Prabhu gives you mercy, only then can you attain the service of Rādhā Kṛṣṇa, the Divine Couple of Vraja, therefore firmly embrace His lotus feet and beg Him for it. Please know that the shelter of the lotus feet of Prabhu Nityānanda are eternally true and the giver of transcendental fulfilment. One who engages in the loving service of Nityānanda with perfection is understood to have attained that plane of eternal truth and fulfilment. Therefore always pray and hope for the shelter of Śrī Nityānanda Prabhu's lotus feet.

    Narottama says: “O merciful Prabhu Nitāi, I find myself very unsatisfied because I have an endless hankering for more of the taste of Your nectarine grace. So please satisfy this need of mine and make me very happy by keeping me close to Your lotus feet, ever smeared with the hue of divine ecstasy.”] [Narottama Dāsa Ṭhākura’s Manaḥ-śikṣā]

 

    In this way the song is progressing of Nityānanda’s kṛpa, His grace. It is indispensable, at least in its first stage, and after sākhya within Him, and in vātsalya, and in mādhurya rasa He’s withdrawing friends from that sort of rasa, for the necessity of the rasa, confidential, heart’s confidential.

 

Gaura Haribol. Any question? Gaura Haribol. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi.

 

Bhāratī Mahārāja: Mahārāja, you said two days ago that the Guru can only be defeated by his son, or I think it was his father. What was it? Disciple.

 

Śrīla Śrīdhara Mahārāja: Yes. There is a saying:

Sarvatya vijayam ichet sisyat utyat para jayam [?]

    It is desirable that one will attain victory at every place, but only defeat to his own son, and to his own disciple. That is, the disciple will be greater, greater merit and resources and prospect, all these things. The glory, that will enhance his position. It’s also said that one’s merit is of past lives is just by his son. But what type of son he has got, that will show the merit of his previous birth.

So the Guru sincerely wills that his disciple may surpass him even in his serving to his Lord. He will expect more than himself, more service, that he may be, may have greater position in the circle of the eternal servitors than he. That is the, such affection the Guru has towards śiṣya, such well wisher Guru is of a śiṣya, of a disciple. He gives him.

Mahāprabhu gives everything what He knew to Rūpa Goswāmī. And again He’s asking, while in Purī, “Yes, he’s a proper person to propagate devotion, so I have given My everything to him. And I request you also to, whatever you have got, to transmit, to give it to him.”

So Guru loves his disciple, empties, self emptied, he makes him empty and feels pleasure by giving everything to the disciple. Such is the nature of the affection what Guru feels to his real disciple. This is the principle, and it is true. The disciple, then how the disciple will take it in his turn? He should give more respect to him than the Lord, Kṛṣṇa. He’s abiding by the order of Guru. So Rādhā-dāsya comes from that. He’ll be servant to his immediate master. He does not know the real purpose of his Absolute Lord, Kṛṣṇa. He’s more faithful to his master, the well wisher, the greatest well wisher. Whatever he will require him to do, he’ll do that. Because through him he can expect that, not by crossing Guru one will go to Kṛṣṇa. Never. By the principle of Guru, personally change according to his own progress. And by outside figure may think that the Guru’s position of his construct, the vision, conception of Guru, will always be of that type. Make him vacant to give his all to the disciple, and disciple also in his turn will give wholesale on his divine feet. That should be the highest conception of the pure divine relationship with the Guru and śiṣya. And in the physical world also, son and father. Hare Kṛṣṇa. And in the case of Kṛṣṇa also He says:

 

ahaṁ bhakta-parārdhīno, hy asvatantra iva dvija

[sādhubhir grasta-hṛdayo, bhaktair bhakta-jana-priyaḥ]

 

[The Lord tells Durvāsā: “I am the slave of My devotees; I have no freedom apart from their will. Because they are completely pure and devoted to Me, My heart is controlled by them, and I reside always in their hearts. I am dependent not only on My devotees, but even on the servants of My devotees. Even the servants of My devotees are dear to Me.”] [Śrīmad-Bhāgavatam, 9.4.63]

 

    “I can do anything and everything for My devotees.”

 

    It is also mentioned in many places of the scripture.

Sisya lagi bhakta lagi akarya karam [?]

    Even what is blameable the Lord does it for His devotees, it is mentioned.

Bhakta lagi akarya karam [?]

    In the case of breaking His own promise to keep up the promise of Bhīṣma. And Bhīṣma leaving the fighting, with folded palms he seeks to praise Kṛṣṇa. “How, what sort of devotion and affection You have got for Your devotee? I am a lowest type of devotee, or even not so. But to keep my prestige, my promise, You have left Your promise that You won’t take any weapon in this war of Kurukṣetra. But You have taken it because I promised that I shall force You to take weapon today in my fight. And You have kept my promise and left that of You. So merciful, so affectionate, to a mean, so called servant of You.” That was Bhīṣma’s statement.

Bhakta lagi akarya karam [?]

This is the nature of love. Love is such. ________ [?] The great and small, their relation of love, great and small, no distinction. High and low, no distinction. That is the peculiar nobility in the substance of love. That is real love, no distinction. The biggest comes to be servant of the lowest. Gaura Hari. This is bhakti, this is love.

 

[17:10 - 19:00, Bengali (?) conversation]

 

Śrīla Śrīdhara Mahārāja: So today I stop here. I have come to the acme of the talks today.

 

Akṣayānanda Mahārāja: The answers come, without asking question you give answers, even if we do not ask a question. If we think, we still get the answer.

 

Śrīla Śrīdhara Mahārāja: Yes. These questions have taken me to such a position, such a plane, that Kṛṣṇa is all in all, and He’s represented also in everywhere to the extreme. So we need not be afraid of risking everything for His service. Whatever small we risk, but what we get that is infinite, and infinite to such a degree. To such a degree, being finite we can have, as if, the possession of the infinite in such a degree. This is given by Mahāprabhu and His servitors to us. This news, such hope has been given, has come to our door. Gaura Haribol. Gaura Haribol.

By the grace of Mahāprabhu, Mahāprabhu says, He Himself, that entity, He says that, “I am in such position. Ahaṁ bhakta-parārdhīno. I am dependant on My devotee.”

___________ [?] He has this sweet relationship between the servant and the master, man and master, such sweetest and sincere most relationship what Śrīmad-Bhāgavatam and Mahāprabhu gives us. This sort of, the most highest prospect of jīva is where slavery, outwardly, but mastership of the absolute in reality.

    Gaura Haribol. Gaura Haribol. Ahaṁ bhakta-parārdhīno, hy asvatantra. In Prapanna- jīvanāmṛta [1.21] I have mentioned perhaps the last achievement for the jīva of the prapanna, ātma-pradāna-paryanta-, pratijñāntaḥ-pratiśrutam. He has given understanding. He has promised that, “I dedicate wholly to the interest of My devotees.” This assurance is there, so much, those that surrender to Him, for them, His assurance is, “That as I am, I give it wholesale to you.” Ātma-pradāna-paryanta-, pratijñāntaḥ-pratiśrutam. Those that have surrendered themselves they get the promise of such prospect, so much. So much promise they get in return of their surrender. Surrender is so powerful. Apparently, for the time being, feels that I’m self effacement, but really it gets in return the Absolute in its contribution. So much powerful thing this surrender, śaraṇāgati. And this is the only medicine that can be applied on the absolute, which can bring us to us, to cure our disease. What more? Gaura Haribol. Gaura Haribol. I may not commit offence on the feet of the Lord, forgive me.

 

Dayādhara Gaurāṅga: We are always coming with empty vessels and you are always fulfilling.

 

Śrīla Śrīdhara Mahārāja: Our Prabhupāda, when there was Parvat Mahārāja, when after rasa līlā, when Rādhārāṇī left that and Kṛṣṇa when found that Rādhārāṇī is absent in the rasa, suddenly He found and then He left the rasa and went in search of Rādhārāṇī. And when He met Her then following Her for some time and then Rādhārāṇī told: “I am too much tired. If further I’m to go You must carry Me. I can’t walk.” Then Kṛṣṇa disappeared, for the time being.

And Parvat Mahārāja, one of his old disciples, of Prabhupāda, asked: “What is this, why Kṛṣṇa left Rādhārāṇī when She asked that take Me wherever You like I can’t walk any more? Then He disappeared. This is showing negligence.”

Then Prabhupāda was enraged. “What point of devotion you find here that you have come to ask question.” He was enraged.

I was nonplussed, that Prabhupāda without trying to give some answer to this question he flew into a temper, what’s the matter? Then he stopped. Then I thought, Bhaktivinoda Ṭhākura when explaining the meaning of this passage he must have given some point of understanding. Prabhupāda avoided totally, he could not tolerate that any disregard from Kṛṣṇa towards Rādhārāṇī he could not tolerate at all. He just dismissed the point of discussion, so much excited.

    Then I found Bhaktivinoda Ṭhākura has written, “Only to enjoy the situation that if Kṛṣṇa disappears at that point how Rādhārāṇī will move. And what sort of nature comes in Her, to enjoy that, Kṛṣṇa was just in the background, to enjoy. He did not leave Rādhārāṇī, it is not possible, but only He hid Himself to satisfy His curiosity that what She does when suddenly abandoned. That was His meaning, and not to neglect Her, and this is the meaning. But Prabhupāda could not tolerate the idea. Also I found when, there is a song of Bhaktivinoda Ṭhākura.

 

āmi to svānanda-sukhada vāsī.

[Śrīla Bhaktivinoda Ṭhākura sings, “I am a resident of Svānanda-sukhada-kuñja.”]

[From page 32 of The Songs of Bhaktivinoda Ṭhākura]

 

    That that song that is a point that, “I can’t tolerate the participation, I can’t look with pleasure the servitors of the camp of Candrāvalī, Śaibyā, etc. Because their sight excites in me the idea that they want to take Kṛṣṇa from the camp of Rādhārāṇī making it dark perhaps.”

 

rādhikā-kuñja āṅdhāra kori’ loite cāhe se rādhāra hari.

 

    [“Candrāvalī wants to take away Rādhā’s Lord Hari, thus covering the grove of Rādhikā with the darkness of gloom.”] [From page 33 of The Songs of Bhaktivinoda Ṭhākura]

 

    Whenever that was, twice it was sung, rādhikā-kuñja āṅdhāra kori’, they want to snatch away Kṛṣṇa making the kuñja of Rādhārāṇī dark, Prabhupāda receives a shock, electric shock, just like he’s receiving a shock. It is intolerable that Rādhārāṇī’s kuñja, camp, is dark, and Kṛṣṇa is absent and He has gone to please another than Rādhārāṇī. It is intolerable, inconceivable to him. But Bhaktivinoda Ṭhākura has written in his taṭasthā statement, impartial statement what was the fact. But he cannot, in his relative position he can’t tolerate thus he receives a shock. Rādhikā-kuñja āṅdhāra kori’. Such is the sentiment of the devotees.

Here I stop. Jaya Oṁ Viṣṇu-Pāda...

 

End of 81.10.01.A

* * * * * * * *

Start of 81.10.01.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...Yudhiṣṭhira Mahārāja told: “No. When there is a fight with the outsiders we are one hundred and five brothers. We five and Duryodhana hundred. When any fight, any...

 

Akṣayānanda Mahārāja: Disagreement.

 

Śrīla Śrīdhara Mahārāja: ...any quarrel with the outsiders we are one. And when there will be quarrel within, amongst us, we are five, they are hundred.”

 

    So when the fight with the atheist we shall encourage the demigod worshipper. There is fight with the karmī and jnānī we shall encourage the jnānīs. And then where is fight with Śaṅkara and Rāmānuja we shall encourage the Rāmānuja, we are one with them. And when a fight with Gauḍīya and Rāmānuja we shall eliminate Rāmānuja, fight with them and we shall go to keep the prestige of the Gauḍīya. In this way.

    Even the fight is between Rādhārāṇī’s camp and the camp of Chandrāvalī, there is also a fight. But that is a loving fight, and that is to please Kṛṣṇa, not useless, nor selfish. The object is to please Kṛṣṇa, otherwise none can stay in that plane. That is the selfish, that the jealousy is already eliminated, jealousy as we understand, that is already eliminated before we enter Vaikuṇṭha. And that is another type, like, similar to jealousy, but not jealousy of this type that is found in this plane. That is devised, designed, by Yogamāyā for the satisfaction of Kṛṣṇa, to create more intensity in the pleasure of Kṛṣṇa, that has been designed and devised.

    Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

 

Devotee: I have a question. Our Śrīla Prabhupāda, Swāmī Mahārāja, he used to speak very much about varṇāśrama dharma and even he would speak of his vision of establishing it in the West, in the Western countries. And sometimes it’s difficult to see it in relationship to the bhakti mārga. Can you comment in this.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Bhāratī Mahārāja: _________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Just as seen, the safe basis in the discussion of Rāya Rāmānanda when Mahāprabhu put a question, “How Kṛṣṇa, what is, what should be our end of life? And what should be the means to attain that end?” The beginning of that, first question of Mahāprabhu Śrī Caitanyadeva was of this type, that, “What should be our highest end, and how to attain that?”

    Rāmānanda came with his answer, inspired by Śrī Caitanyadeva.

 

varṇāśramācāravatā puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam

 

    [“The only way to please the Supreme Personality of Godhead, Lord Viṣṇu, is to worship Him by properly executing one’s prescribed duties in the social system of varṇa and āśrama.”]

    [From Viṣṇu-Purāṇa, 3.8.9]

 

yataḥ pravṛttir bhūtānāṁ, yena sarvvam idaṁ tatam

svakarmmaṇā tam abhyarccya, siddhiṁ vindati mānavaḥ

 

    [“A man achieves perfection by the performance of the appropriate duties prescribed for him according to his qualification. By the execution of his duties, he worships the Supreme Lord from whom the generation and impetus of all beings arises, and who permeates and pervades this entire universe (exercising His Supreme qualification of Lordship over one and all.”] [Bhagavad-gītā, 18.46]

 

    “The first approach beginning of a theistic life is here, that we should adopt the physical fashion of our life in the model of varṇāśrama. On that basis we shall try to discharge our duty, what is recommended in the varṇāśrama, connecting it with the satisfaction of Kṛṣṇa. That should be the first beginning.”

    Then Mahāprabhu told, “Eho bāhya, āge kaha āra.” This is superficial, go deeper.”

 

[prabhu kahe, — “eho bāhya, āge kaha āra”
rāya kahe, “kṛṣṇe karmārpaṇa — sarva-sādhya-sāra”]

 

    [The Lord replied, “This is external. You had better tell Me of some other means.”]

    [Caitanya-caritāmṛta, Madhya-līlā, 8.59]

 

    Then Rāmānanda came with next step, next higher step. “One who is fully conscious of doing everything for Kṛṣṇa, not a captive of, or not being a prey for the local duties. The interest of local duties will be given less importance, and more importance should be given to the satisfaction of Kṛṣṇa, kṛṣṇe karmārpaṇa.”

 

yat karoṣi yad aśnāsi, yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya, tat kuruṣva mad arpaṇam

 

    [“O son of Kuntī, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you offer in charity, and whatever austere vows you may keep - do everything as an offering unto Me.”] [Bhagavad-gītā, 9.27]

 

“To devote the result of everything to Kṛṣṇa, that must have the principle characteristic in one’s character.”

    Then Mahāprabhu told, “Eho bāhya. This is also superficial. Go deeper.”

    Then he came with karma-tyāga.

 

sarva-dharmān parityajya, mām ekaṁ [śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

    [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

    “Take risk, give up all sorts of duties surrounding you, and exclusively devote for the service of Kṛṣṇa. Eho bāhya, āge kaha āra. Sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja. He has taken refuge in the feet of Kṛṣṇa and left, disregarded all sorts of duties entangling him. Eho bāhya. Because still he’s in the relativity of this mundane world so his attempt is not pure so much.” Then he says, this karma-tyāga, then:

 

brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām

 

    [“The spotlessly pure-hearted and self-satisfied soul who has attained to his conscious divine nature neither grieves nor craves for anything. Seeing all beings equally (in the conception of My supreme energy), he gradually achieves supreme devotion (prema-bhakti) unto Me.”] [Bhagavad- gītā, 18.54]

 

    “Then jñāna miśrā bhakti, the bhakti must come above from the relativity of this mundane world and it will take the shape of meditation. That is the main materials will be of consciousness and not these material things. It takes the shape of conscious type, jñāna, dharana, yoga, etc, Brahma-bhūtaḥ, he has come to know that I have no interest with this world of matter. I myself am a part of consciousness, so whatever I’m to do I’m to interfere, handle with this consciousness. And the material interest is fully eliminated, brahma-bhūtaḥ. Prasannātmā, and now he’s little calm in his temperament because his charm for the material loss and gain is forever left. But he will have to enter into the domain of devotion. He’s still, his position is in Brahmaloka, only a conscious unit independent of matter. He’s nothing to do with matter but he’s himself a conscious unit, and, mad-bhaktiṁ labhate parām. From there he will have to go to the realm of, domain of devotion.”

    Mahāprabhu says, “Eho bāhya, āge kaha āra. This is also superficial, go ahead.”

    Then Rāmānanda Rāya came:

 

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]

 

    “In whatever position materially, outwardly, he may be, but if he has got some taste, real taste in the words of the real sādhus who are in communion with the personal God, a devotee, any connection and any attraction for him, and he likes to keep their company and hear from him: whatever his external position in this material world does not matter.”

    Mahāprabhu says, “Yes, here you are. Here it begins. The positive connection is present here through the sādhu of the Lord. Not the withdrawal from the negative side by method of induction or deductive way, ascending way. But if he’s got some connection, some attraction, passed transaction through the real agent of the Lord. Yes it is. I see the speck of devotion here, whatever, neglecting his external conscience. Then, yes, it is, and go further.”

    Then he came to dāsya bhakti, and that is Nārāyaṇa, this Gaura bhakti.

    And then He told, “Yes, it is, go further.”

    In this way he came to sākhya bhakti, to vātsalya bhakti.

    And, “Yes, it is good.” First, “This is superficial.” Then He says, “It is.” Then says, “It is good. Go further.”

    Then he came to mādhurya rasa, and then to the special type of service as is found in the camp of Rādhārāṇī.

    Then He said, “Yes, it is the highest. Can you think anything more than it?”

Then Rāmānanda was astonished. “I have got something in mind but I don’t find there will be anybody to ask that stage. But it peeps sometimes in my mind there maybe another higher stage.” And saying this Rāmānanda came with his own poem.

 

pahilehi rāga nayana-bhaṅge bhela, [anudina bāḍhala, avadhi nā gela

nā so ramaṇa, nā hāma ramaṇī, duṅhu-mana manobhava peṣala jāni’

e sakhi, se-saba prema-kāhinī, kānu-ṭhāme kahabi vichurala jāni’

nā khoṅjaluṅ dūtī, nā khoṅjaluṅ ān, duṅhukeri milane madhya ta pāṅca-bāṇa

ab sohi virāga, tuṅhu bheli dūtī, su-purukha-premaki aichana rīti]

 

    [“ ‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’] [Caitanya-caritāmṛta, Madhya-līlā, 8.194]

 

    That the hint of the incarnation of Śrī Caitanyadeva Himself.

And He put His hand on his mouth, “No further, stop here.”

    Union in separation, that is more powerful. This sort of devotional service requires compulsory condition that milan is the end and who even cannot care for that, who is trained in his separation he can be combined. And that is only found in Mahāprabhu. Then He put His hand, “Stop there, it is there.”

 

    Hare Kṛṣṇa. Bhaktivinoda Ṭhākura told, after finishing his pilgrimage, I heard from the lips of Prabhupāda, when he put me in Kurukṣetra Maṭha and then planned to show an exhibition of Kṛṣṇa and Rādhārāṇī during solar eclipse there. He told, most astonishing, and very earnest I attended. “Ordinarily, those that are, that love Vṛndāvana, they’re all buha, empty minded.” That was, I with very earnest care I found that in. So long I hear that Vṛndāvana is the highest place, and even the milan, those that are emancipated, that are liberated. Without liberation none can aspire after to live in Vṛndāvana. And now he says, “Only,” the buha means empty, “only the spiritless, gist-less persons they have hankering for living in Vṛndāvana. A real devotee wants to live in Kurukṣetra.” With all attention I tried to hear. Then he told, “Bhaktivinoda Ṭhākura after travelling all through the places of pilgrimage, he came to conclusion that, ‘I’m planning that I shall construct a cottage near the bank of Brahmā-kuṇḍa and I pass the last days of my life there.” Why? “That is the most important place to render our service. So we shall try to develop our heart for the service fitting to that place.” Why? “Where Rādhārāṇī met Kṛṣṇa during solar eclipse.

    “I am that Rādhā and He’s that Kṛṣṇa, but the environment is unfavourable.”

    So She was at Her highest degree of separation. The separation reached to its extreme stage.

    “He’s there, I’m here, but We can’t come together.”

    So Her disappointment and hankering reached the highest stage at that time. And when the Āśraya Vigraha is at the highest, in the prema of highest degree, service is more important, value of service increases to the highest degree. The servitors of Rādhārāṇī, they, Rādhārāṇī wants nursing at that time, maximum, so when Rādhārāṇī is in such condition the valuation of Her service reaches to the highest degree. So I must cultivate that in me, taking my position in Kurukṣetra, vipralambha, in its highest degree. We must prepare ourselves to console our master, Rādhikā. She’s in most need of nursing there in that service. In this way things are going on.

    Perhaps I’m not clear very much? Gaura Haribol.

 

    Water’s valuation increases according to the necessity of the thirst. So service also, more valuable when the necessity is in its highest degree. Our master is Rādhārāṇī, and She’s in highest need, in highest degree of pain. So service at that time will fetch more value for us.

    Do you follow, no?

 

    The Sidney, there was one Sidney, in the battle of France, he was a gentleman coming from rich family. An English man perhaps came to fight in the French line. He was wounded, and he wanted a glass of water, before dying. Anyhow one glass of water was managed to take for him, to be taken for him. When he’s going to take that glass of water, another soldier, “I want water.”

    “Thy necessity is greater than that of mine.” He handed over the glass to the ordinary soldier. And he was perhaps General and honourable soldier, and he died.

    I studied in English when something like... “Thy necessity is greater than mine.” So value of water is calculated according to the necessity. Otherwise what is the value of a glass of water in the ordinary time? The necessity increases the value.

 

    So the Āśraya Vigraha in Her highest need, if anyone can render a small service that is much valuable, most valuable thing. So we are to prepare ourselves for that, to help in that condition. Highest type of fighter in the time of the greatest need they will come to relief, trained in such a way.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. What’s the time?

 

Akṣayānanda Mahārāja: Nine fifteen.

 

Śrīla Śrīdhara Mahārāja: Nine fifteen. Hare Kṛṣṇa. Hare Kṛṣṇa.

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

Any more enquiry? Thirst quenched?

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

Nitāi Gaura Haribol. Nitāi Gaura Haribol.

 

nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe

[From Narottama Dāsa Ṭhākura’s Manaḥ-śikṣā]

 

    Bhaktivinoda Ṭhākura says that Kṛṣṇa appreciates, Kṛṣṇa has appreciation more for our affection. But we should try to follow His orders. Our attraction should be towards the rules and regulations. A fine point to detect. Kṛṣṇa’s appreciation for rāga, anurāga, of love and affection. But we should think that I’m not in such a position that I have got love for Kṛṣṇa. I shall rather take to observe the rulings that are given in the scriptures for our conduct. Our attraction, our tendency will always be that we don’t hold that high position. We’re of lower order, and we must try, go and weigh, the directions of the scriptures so that that high thing of love and attraction may go for Him. That is very rare. We can’t hope to possess that thing within us. So viddhi, the devotee will always try to adore the viddhi that is given in the śāstra, to do the service of the lower rank. But they will come, and the higher agents they will come and demand, “No, no, no. You must not attach yourself with the lower thing. You must come up, and you must take up your charge and duty in this higher rank.”

 

[Raghunātha] dāsa Goswāmī says:

 

sakhyāya te mama namo 'stu namo 'stu nityam / dāsyāya te mama raso 'stu raso 'stu satyam

[Vilāpa-kusamāñjali, 16]

 

“I sincerely pray to Lord that my attraction be for the servants, service of a servant, and not a friendly confidential service. I rather show my respect to that sort of service, confidential service.”

 

The service of a sakhā, of a friend, no much labour. But sometimes to take Him on the shoulder, and sometimes to climb on His shoulder. Sometimes equal, the Lord and the sakhā, they’re all equal, of equal platform, they’re moving in such a way. But at heart they’re mad for His company, but in the outside activity they’re almost of equal plane, abusing each other. Sometimes they go and fetch the cows, in this way, equal.

 

    But Dāsa Goswāmī says: “No, I don’t venture to climb up on that plane to serve Kṛṣṇa. I rather want to serve from the lowest rank. My rasa, my attraction should go to that sort, and I want to respect the higher position of a sakhā for Krsna.”

 

So viddhi, as instructed in the scripture, ‘do this, this,’ we shall try to apply that sort of conduct within us. And then, by that pressure our affection will rise up and up. And the recognition will come from upper house and so much so that we will not avoid that and we will be taken up. But our tendency will always be that I’m unfit. I’m unfit. To increase my fitness. My real internal tendency will be that I am so low I am unfit for the service. That must be at the bottom of our activity, services. Hare Kṛṣṇa.

 

These are like __________________ [?] A small type of medicine which in particular cases gives us a grand result. Something like that. In the practical life this will be of great use, these sorts of small directions from the experts. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.

    So I began, nitāiyer koruṇā habe, braje rādhā-kṛṣṇa, I began there. So to make our foundation invulnerable we take refuge to the feet of Nityānanda always. And the foundation will be strengthened the more the construction will be able to rise up. The foundation of devotion comes from Nityānanda Prabhu. Nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe. Though apparently it may seem that Nityānanda and Rādhārāṇī They’re opposite. Nityānanda is, as Balarāma is with Kṛṣṇa, Rādhārāṇī can’t come there. And Rādhārāṇī with Kṛṣṇa, Balarāma cannot go there. The clash in the nature of rasa, vātsalya, this sort, as a guardian, and They must be free. But still, at the background, Balarāma is there. So in Nityānanda, in the magnanimous, Mahāprabhu is distributing the highest rasa to all, graciously without any bounds, if we want to have His mercy we concentrate all our energy towards the feet of Nityānanda. And the foundation will be strengthened and it will be possible for us to have a high structure over that...

 

End of 81.10.01.B

* * * * * * * *

Start of 81.10.02.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...“Sometimes emanates some sort of colour or figure and disappears. Adbhuta rasera dhāma, hena bala karaye prakāśa; īṣat vikaśi punaḥ, dekhāya nija-rūpa-guṇa. A peculiar type of colour and figure in so many charming aspects are shown as if to my eyes within. Citta hari' laya kṛṣṇa-pāśa. And forcibly takes me to surrender at the feet of that altar.

[From The Songs of Bhaktivinoda Ṭhākura, p 60. Śrī Nāma-Māhātmya 6, Śaraṇāgati]

 

    Pūrṇa vikaśita hañyā, vraje more yāya lañyā dekhāya more. And sometimes it shows itself in the full-fledged form, this Vṛndāvana, the Braja līlā, Rādhārāṇī, all these, and takes me there. I find that I am in the midst of paraphernalia, peculiar, very sweet, and very loving paraphernalia I find myself there, sometimes. Dekhāya more svarūpa-vilāsa. And shows that, ‘See I have got so many things, this is your home. So many things they are also here. I am not any mere imagination. But concrete reality you will find, an environment very favourable and sweet and you also are to live here.’ Vraje more yāya lañyā, dekhāya more svarūpa-vilāsa. And also I see there that He is also dealing in different ways with them, in different rasa, pastimes, so many I see. Svarūpa-vilāsa; more siddha deha diyā, kṛṣṇa-pāśe rākhe giyā. And also find that I have, as if another body has emerged from my previous one, and that is to be located, that have got a permanent place here also, as service, a new life there I find. _____________________ e dehera kare sarvva-nāśa. And then I find ultimately that my previous things are all gone, consideration of my past life and experience, the whole vanished. And this is true. This is my real life here. This is proper. And that was a sham thing and that vanished. [Śrī Nāma-Māhātmya, 7]

 

    Kṛṣṇa-nāma cintāmaṇi, akhila-rasera khani. And then also I find that to take the Name that gives new encouragement and new prospect and new hope, cintāmaṇi. And whatever we want, we have got our internal demand; that comes from that Name. If we take the Name all our internal hankerings are fulfilled. Cintāmaṇi, akhila-rasera khani, nitya-mukta śuddha-rasamaya. It is eternal. It is the purest of the pure, śuddha, and it is full of ecstasy. Nāmera balāi yata, saba lay'e hai hata, tabe mora sukhera udaya. Now I find I have been converted whole, wholesale converted. Now my innermost hankering is this. That whatever is against this sweet Name, that may vanish at all eternally from the world. Nāmera balāi yata. If anything is in any position in opposition to this sweetness, the sweet life, and if anything in opposition that may vanish, and if it is necessary I may give my life to make it disappear from the world. Then the others will be able to enjoy it and that free will. All the opposition for such attainment it may go forever and if necessary at the cost of my life, others may enjoy in such absolute joyous life in the world. No hindrance may come to their fulfilment of life. This udaya, it has got no other second, not second, so everyone may come here. And if necessary the opposition I can sacrifice myself to finish the opposition if any there. All can smoothly, peacefully, and without any opposition, any danger may enjoy such absolute sweet and blissful life.” [Śrī Nāma-Māhātmya 8]

 

    Bhaktivinoda Ṭhākura in Śaraṇāgati, the end Śaraṇāgati song says like that.

    Kṛṣṇa. Kṛṣṇa. Hare Hare. Prabhu, feeble attempt, what can I do? It is rather aparādha, bak aparādha. The explanation is so vague, meagre, and misrepresenting that is almost offence to real explanation of the greatness of the Holy Name. What to do? Helpless! Ha, ha, ha. Kṛṣṇa.

Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi. Nitāi.

Namanta eva jīvanti.

 

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]

 

    We see by our experience, wherever they are that does not matter. If they submissively give their ear to the flow from the mouth of His agent that is coming towards this world, they are successful.

 

naiṣkarmyam apy acyuta-bhāva-varjitaṁ, na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare, na cārpitaṁ karma yad apy akāraṇam

 

    [“Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?”] [Śrīmad-Bhāgavatam, 1.5.12]

 

    What to speak about the gross karma, that has got connection with this mundane, this gross matter. Even this pure soul culture is also not fruitful, naiṣkarmyam apy acyuta-bhāva-varjitaṁ, if it is divorced, no connection with Acyuta. The soul culture, it is not matter, but soul, matter and soul, jīva soul. You are not giving indulgence in the cultivation of the material things outside, gross. But even you culture ātmārāma within your soul, you culture only with the spirit, that is also not good, will not be good, if it is disconnected with Acyuta, the Paramātmā, group. The jīvātmā group that is ātmārāma, ata, the Brahma conception the yogī and Paramātmā conception and that is not sufficient. The God conception, that is the Godhead conception, Kṛṣṇa conception, if devoid of that this mere soul conception is useless.

 

śreyaḥ sṛtiṁ bhaktim udasya te vibho, kliśyanti ye kevala-bodha-labdhaye

[teṣām asau kleśala eva śiṣyate, nānyad yathā sthūla-tuṣāvaghātinām]

 

    [“My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavours are like beating a husk that is already devoid of rice. One’s labour becomes fruitless.”] [Śrīmad-Bhāgavatam, 10.14.4] & [Caitanya-caritāmṛta, Madhya-līlā, 22.22]

 

    Avoiding the path of devotion which really brings good for us, if one engages himself completely to understand and analyse and understand what spirit is, soul, the subjective substance, what is that, object and subject, the sat is subject, the cit. Kevala-bodha-labdhaye. Only the abstraction, what is soul proper, what is caitan, what is consciousness, śreyaḥ sṛtiṁ, leaving away the devotion, the submission to the highest entity. Kevala-bodha-labdhaye, teṣām asau kleśala eva śiṣyate, nānyad yathā sthūla-tuṣāvaghātinām. His attempt will be like one who is husking only the husk but not the paddy. It will be of such effect, only cit, but not ānanda. Ānanda is not there.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, [durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ]

 

[Prahlāda Mahārāja says: “Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or Guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.”] [Śrīmad- Bhāgavatam, 7.5.31]

 

    Prahlāda says: The inner aspiration, inner thirst is for the substance, the contents, not the container. Cit means only with a feeling, but feeling of what? Feeling of ānanda! Ānanda is not there. Only feeling can be analysed and analysed there. And what will be there? That will be just like husk. The spirit is not there. The spirit, the ānanda, sat-cit-ānandam. Ānanda is the proper thing, that is to be tackled, and not the cit, the consciousness who can feel the ānandam. There is an element within us that can feel ānandam. We are not the business to acquire the feeler without ānanda, ānanda must be there. Otherwise we shall collect only feeler. What to feel? The feeling of the ānandam, that is the main thing we are to deal.

So naiṣkarmyam apy acyuta-bhāva-varjitaṁ, na śobhate jñānam alaṁ nirañjanam [Bhāgavatam, 1.5.12] That jñāna, the mere consciousness has been in comparison to matter, it has been praised like anything. But if it is devoid of Acyuta connection it is fruitless. And also kevala-bodha, only if you want to go to analyse the consciousness and to understand what consciousness is, that will also be a fruitless labour, because consciousness is useful only to get ānandam. To feel ānanda feeling is necessary, and if no ānanda, what is necessity of feeling? Then it is better to become a fossil. That feeling and the good thing to feel is absent. What is there? Śreyaḥ sṛtiṁ bhaktim udasya [Bhāgavatam, 10.14.4], jñāne prayāsam udapāsya [Bhāgavatam, 10.14.3], there are so many things, acyuta-bhāva, ānandam, sat-cit-ānandam. Nitāi Gaura Haribol.

 

Bhāratī Mahārāja: So Mahārāja, kaniṣṭha, madhyama, uttama adhikārī they all have a different conception of the Name. What is, kaniṣṭha adhikārī’s conception is very vague?

 

Śrīla Śrīdhara Mahārāja: Yes, very vague, only the Name bhajana, Nāma bhajana. Mahāprabhu says, that is in the bhajana section, not in the sādhana, but in siddha-daśā. There is the gradation and Mahāprabhu has given the comparative study there.

 

yāṅhāra darśane mukhe āise kṛṣṇa-nāma / tāṅhāre jāniha tumi ‘vaiṣṇava-pradhāna’

 

    [Śrī Caitanya Mahāprabhu said, “A first-class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa.”] [Caitanya-caritāmṛta, Madhya-līlā, 16.74]

 

A real Name, if you hear once, you may think to be a Vaiṣṇava, you can take him. Nirantara, when you find a person who is always chanting the Name, then you will take him to be the madhyama Vaiṣṇava, the middle. And yāṅhāra darśane mukhe āise kṛṣṇa-nāma / tāṅhāre jāniha tumi ‘vaiṣṇava-pradhāna.’ And if you can find anyone by whose sight Kṛṣṇa Nāma comes within you, Kṛṣṇa Nāma enters within you and forces you to take the Name, he’s the highest devotee in the world of the Name worshipper. And there is another classification.

 

kṛṣṇeti yasya giri taṁ manasādriyeta, [dīkṣāsti cet praṇatibhiś ca bhajantam īśam

śuśrūṣayā bhajana-vijñam ananyam anya-, nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā]

 

    [“One should mentally honour the devotee who chants the Holy Name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation and is engaged in worshipping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticise others.”] [Śrī Upadeśāmṛta, 5]

 

    It is also this idea, general idea given by Mahāprabhu to Rūpa Goswāmī, and Rūpa Goswāmī has given us in Sanskrit śloka in this form: kṛṣṇeti yasya giri taṁ manasādriyeta. If you find the Name of Kṛṣṇa in the mouth of anyone, in the tongue of anyone, then you will adore him mentally, not physically. ‘Yes, good, his faith will be good,’ appreciate. You will give appreciation, ‘Yes he’s doing well.’ Bhaktivinoda Ṭhākura, he gives a commentary here, very, very important.

 

saṅga-doṣa-śūnya, dīkṣitādīkṣita, jadi tava nāma gāya

mānase ādara, koribo tāhāre, jāni’ nija-jana tāya

 

    [“Oh Lord, I will mentally honour and consider as my brother one who avoids bad company and sings Your Holy Name, be he formally initiated or not.”] [From The Songs of Bhaktivinoda Ṭhākura, p 44. Śaraṇāgati, 5.1]

 

    If you find the Name of Kṛṣṇa on the lip of anybody but if he has not any bad connection, company, bad association, then only you can appreciate, give appreciation. Mentally you can show some sympathy. But if he has got any direct dusaṅga, bad company in taking Name, it is of opposite nature. Just as Nitāi-Gaura Rādhe-Śyāma. They’re already wedded to some bad ideal, so that sort of name cannot produce until and unless that association gone, they cannot be adored. Do you follow?

 

Bhāratī Mahārāja: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Saṅga-doṣa-śūnya, dīkṣitādīkṣita. May not have proper course, admission in the line, through a proper agent, may not. But soon he may come there, come to that stage. But without having dīkṣā proper, in a proper place, if you find the Name of Kṛṣṇa in anybody you can appreciate. But, Saṅga-doṣa-śūnya, this is the particular note of Bhaktivinoda Ṭhākura.

    Kṛṣṇeti yasya giri, giri means in the word, in the mouth, gir means vāṇī, if one is pronouncing so many words and you find he’s chanting Kṛṣṇa, then, you may adore him. Dīkṣāsti cet praṇatibhiś ca, and you will only bow down to him when he is diksita, that he is accepted by the agent of the Lord. That he has got Name in his ear and heart, he’s acceptable. The Divine Name has been distributed in him, diksita. Already by dīkṣā Kṛṣṇa has accepted him as His devotee through His real agent. Then you will bow down, because the seed has come within his heart. Kṛṣṇa has come to capture his heart. In the temple of his heart Kṛṣṇa has descended. So you must show respect by bowing down your head. Kṛṣṇeti yasya giri taṁ manasādriyeta, dīkṣāsti cet praṇatibhiś ca, if dīkṣā in a proper place then you can show your praṇāma, prostration to him. Śuśrūṣayā bhajana-vijñam ananyam anya, and if you find exclusive devotion, he has directed the current of his whole life towards this you feel, then you will try to have his company always. Always, incessantly, whose bhajana, whose connection with the divinity is incessant, without gap, you will try to mix with him to fulfil your own purpose. ______________________________ [?]

Then you will try to serve him who has got incessant connection. Śuśrūṣayā bhajana-vijñam ananyam anya-nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā, and you will try to do anything and everything for him if you find that he has completely devoted and merged in the taste of the sweetness of the Name of the Lord and His līlā etc., he’s there. And not any exertion to dismiss this world of material: no connection with this. Madhyama adhikārī, one who is always serving, he may have some consciousness of this mundane nature. But this gentleman, the paramahaṁsa, in his view, there is nothing but Kṛṣṇa bhajana, he’s engaged. And even if you fortunately find such a person who has got no relativity of non Kṛṣṇa, then you will attempt your best to be of any service to that class of devotee, no consideration. If fortunately you come across such a great man who’s independent to the relativity of this mundane world and wholesale cent percent merged in the service of Kṛṣṇa, if by your fortune you meet such a rare sādhu, then you will try to do anything and everything for him. Īpsita-saṅga-labdhyā, this is the thing which is in my search, what I am searching I have got that. So with this much intensity of your earnestness you will fall, you will merge, you will throw yourself into service of him, the very rarely to be found. I have found anyhow in my life once, in this way.

 

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

Dayal Nitāi. Dayal Nitāi. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

 

Bhāratī Mahārāja: This is how we feel in your association Mahārāja. In your association we feel this way, nindādi-śūnya. ______________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: No, no. I’m blaming so many. I’m in the relativity of the mundane world only blaming so many. What I got no trace but for blaming purpose I am very, ‘This is not, this is not,’ there, very expert. Ha, ha, h, ha.

 

Bhāratī Mahārāja: Ha, ha, h, ha. But you are always nirapekṣa, Mahārāja, we see.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. By the grace of the Guru and Vaiṣṇava that may be, that nirapekṣa, may not have any prejudice for any mundane thing. But only the guidance of my Guru that may be like the pole star in my heart, that star that I have got from him I can move, live and give whatever only according to that. This is my aspiration. I want that. Hare Kṛṣṇa. May not be led astray by any bribe, kanak, kāminī, pratiṣṭhā, the bribe; the nirapekṣa. The attempt, by the grace of all the Vaiṣṇavas may my attempt be nirapekṣa, may not be prejudiced for any other things but the interest of Him.

 

sarvopādhi-vinirmuktaṁ, tat paratvena nirmalam / hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate

 

    [“Pure devotion is service to the Supreme Lord which is free from all relative conceptions of self interest.”] [Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga, 1.10]

 

    Sarvopādhi-vinirmuktaṁ, anyābhilāṣa, karma, jñāna, and also viddhi bhakti, viddhi bhakti also. Seva prati hoila paravyoma deli feli [?]

 

[Raghunātha] Dāsa Goswāmī says, “If you have much attraction for the viddhi bhakti, laws and rules, śāstra, then you will be thrown down into the Paravyoma in Vaikuṇṭha and you won’t be able to keep up your position in Vṛndāvana where it is spontaneous, no necessity of any scripture or direction is found.”

 

    My transaction with Kṛṣṇa and Kṛṣṇa bhakta, what law should come and decide between them? A law will say, ‘Oh you do this much, you don’t go this way, this way.’ What is this? With whole heart as much as I command I must give it to my Lord, and to those that are running to serve Him in that nature. No law, no scripture, no good will of the environment of the social party.”

 

    Svajanam ārya-pathaṁ ca [From Śrīmad-Bhāgavatam, 10.47.61, the verse beginning āsā maho]. So called relatives, and also, ārya-pathaṁ ca, the ways that have been recommended by the Vedas, śāstra, ‘You should do this, you should not do that,’ that may be in the case of worldly matters. But in our dealings to Kṛṣṇa ‘you do this and don’t do that,’ we shall do with the whole of our energy, as much as we can command. That is spontaneous, that is automatic. But we must not think our self very high that we have got that spontaneous flow. So in our position we must try to give some respect.

 

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.”] [Śrīla Bhaktisiddhānta Saraswatī Ṭhākura]

 

    Always we should keep that on our head. We shall traverse, roam about in the śāstric area, but our Gurus, our superiors, our aspiration always keep in the head. And that is all automatic, all spontaneous, no law there.

    But I am not raised to such a big position, so I shall have to show some respect for the scripture etc., but not all, having consistence with the raga, the command of our Guru. Certain extent somewhere looking at their aspiration we shall break the law, and sometimes told ‘no.’ Hereby I myself taking the undue independence from the society and from the scriptures. So I must not venture where I am concerned.

    But in their case the whole of our appreciation will be for that. And they are not under these ordinary rulings. Thereby we will be able to understand what is what. Otherwise we shall think that everything is, the sahajiyā, the imitationist, ‘We are already there, and whatever we do that is all right. In the name of Kṛṣṇa we shall do anything and everything and say, ‘Oh, take it in Kṛṣṇa’s account.’ Then I shall have to go to hell. Ha, ha.

    So we must be pūjāla rāgapaṭha gaurava bāṅge. I must retain my connection with the śāstra society as far as possible. And always appreciation, and reverence, and love will be that over law and social area. We shall try to appreciate that. If we may not put ourselves in that practice but our appreciation always be beyond law. Kṛṣṇa is above law. Kṛṣṇa, Kṛṣṇa bhakta, really, they are above law. But I am not yet in that category. That should be our general temper, pūjāla rāgapaṭha gaurava bāṅge.

 

    So one copy you may send to Astana today, in an envelope. You can put one letter also...

...

    How do you fare there, live there in that house?

 

Devotees: Fine. Very nice.

 

Śrīla Śrīdhara Mahārāja: No trouble.

 

Devotees: No, no. Very fine. 

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi. Nitāi.

 

Devotee: Mahā-mantra also represent Kṛṣṇa or...?

 

Śrīla Śrīdhara Mahārāja: Yes, according to the realization. When one will have absolute attraction for Kṛṣṇa līlā, that is the supreme most, above law, then that Rāma, the inner meaning of the word Rāma will go to Rādhāramaṇa Rāma.

    There is only one centre where the source of all the forces accommodate in one. Some say that is Brahma, some say that is Paramātmā, some say that is Nārāyaṇa, and in Bhāgavatam, Caitanya Deva School, and Nimbarka, others say, that that centre is Kṛṣṇa.

    So that is the source, ultimate source, the spring of everything, all power, all beauty, all existence. The beauty is the centre, the beauty. The love is the centre, not power, not inert indifferent base of consciousness; neither the all-pervading aspect. The Paramātmā which pervades everywhere, that aspect, that aspect of the cause which we find that it is everywhere within, that is Paramātmā. And which is all-accommodating. Everything is within Him. That aspect is Brahma, Brahma which embraces all sorts of consciousness; that is Brahma. And now not only permeating aspect, or containing aspect that is the real position of the absolute cause. But absolute cause must be the object of all movements. In Hegelian philosophy, ‘By Itself and for Itself.’ For Itself, He exists for Him, not for others. So we exist for Him.

    So Bhagavān means bhajanīya. Not only He holds us, not only He permeates through all of us, but He is to attract us, to give us fulfilment by His service. Then the ultimate cause comes in a position of Nārāyaṇa, Puruṣottama. And when the decision comes again that is there any understanding between us that this much we shall give to Him and that much we shall get ourselves? Or He is the absolute master and everything of us belongs to Him and we are in His possession. He can make or mar, or He can do anything with us. Such connection He has got that the cost of our existence He may be gratified.

    When we accept that absolute position of Him and then we can find that He is love and He is beautiful and then we come to understand the prime cause of the whole. Everything ends in the conception of Kṛṣṇa. So the remotest connection of the meaning of every word takes to Him, and if we go to make any meaning in the midway that will be partial.

 

So all the meaning of all the words – Mahāprabhu when He came from Gaya He expressed Himself. Then He began to give explanation, even to the grammar, vyākaraṇa-sūtra, that. “Everything is Kṛṣṇa. If any scholars there be in Navadwīpa they should come and discard My explanation.”

 

Everything, dhātu sūtra, what is dhātu? Dhātu means potency. Whose potency? The ultimate cause! So to go, to sleep, to move, whatever, that is Kṛṣṇa śakti, the origin of that coming from Kṛṣṇa, the śabda coming from Kṛṣṇa. All words, its meaning cannot but show that its ultimate source is from the ultimate centre. So every word meanings...

 __________________________________________ [?]

... horse...rein-less, if the meaning of every word is allowed to go on this rein-less then it will go to Kṛṣṇa. Ramaṇa, Rāma, Ramaṇa, the Ramaṇa in its highest sense you will find only in Kṛṣṇa, in Vraja līlā, not so much in Rāmacandra. Rāmacandra is Ramaniya, very beautiful. When one looks at the figure of Rāmacandra they are charmed, but Kṛṣṇa is more charming. So Rāmacandra and Kṛṣṇa one and the same but only posing: Kṛṣṇa posing as Rāma, He’s charming, His ways, figure, dealings, all charming, but Kṛṣṇa is more charming, the centre of the centre. In this way we are, when that Rāma, ordinarily we may take the Rāma this Ayodhyā Rāma, Dāsarāthi Rāma, but if we have got, if we are acquainted with the highest plane of life, the subtle-most plane of life and then we’ll find that the centre of all charm is in Kṛṣṇa. Rāmacandra is also represented there.

    Even there is differentiation in Kṛṣṇa rūpa. The Vraja Kṛṣṇa is greater than Dvārakā Kṛṣṇa. Once it is represented in śāstra that Dvārakā Kṛṣṇa when He has come to see His own portrait of Vraja Kṛṣṇa He is charmed there. “Oh, how beautiful I was. Now I am not so beautiful.”

    Differences in Kṛṣṇa also, so what to speak of other incarnations of Him, in this way the gradation is there. We may think Rāma, Dāsarāthi Rāma, Hari, sometimes Nṛsiṁhadeva, but in the ultimate sense it will come that Hari, it is not Hari it is Hara. In the vocative it becomes Hari, lata becomes late, mala male in vocative case. So Hara, who can capture, who can snatch the highest position of a snatcher, that is in Rādhikā we find. Why? She can snatch the mind of Kṛṣṇa also, what to speak of others. So Hara means Rādhā. In the highest sense of Haran and stealing, snatching, attracting, Hara is Rādhā. Hare Kṛṣṇa Rādhā Kṛṣṇa. And Kṛṣṇa attracts everybody, and this Rāma who can please everybody. And Kṛṣṇa, the Rādhāramaṇa Rāma who can please even Rādhikā, He’s the holder of the supreme position of attracting and pleasing everyone. In that sense we’ll go to enter into Kṛṣṇa līlā then we find Rāma Kṛṣṇa, Rādhā is Hara and Kṛṣṇa will also attract us, in this way. They cannot deviate from that plane to any other plane. Plane of Rāmacandra that is mixed with morality, _____________ this prkriti ranjanam _______________ all these, but absolute transaction with lava and especially parakīya inconceivable that is found in Kṛṣṇa Avatāra. And when once can enter into that plane he is charmed there, he can’t come down to see other things from other planes. This is the central and highest position. Gradually we are to come to know that.

    Today we stop here. Nitāi. Nitāi. Nitāi. Gaura Haribol. Your book is finished, translation?

 

Bhāratī Mahārāja: Finished, yes now the typing is going.

 

Śrīla Śrīdhara Mahārāja: After typing that may be sent to Caru Swāmī ______ [?]

...

    He wanted me to go to the west but I hesitated, ‘I won’t be able to show any success there. If you command, I must go. But as my own conception, consideration, I say that I won’t be able to show any success there. I can’t understand their words, their intonation, this is a difficulty. And another thing, I am not very open to mix with them, with their habits. So without mixing with them familiarly how can I hope any success in the activity of those persons? So consider this and order.’

    Then he sent someone else, Goswāmī Mahārāja, the founder of Gauḍīya Saṅga was sent by him there.

    And there was one Professor Sanyal, he told to me, “Why Prabhupāda wanted to send you there, do you know?”

    “No, I don’t know.”

    “Because who are going there; instead of converting them, they are being converted, and you won’t be converted.”

 

End of 81.10.02.B

* * * * * * * *

Start of 81.10.02.C

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: Where are these gentlemen, this Venkatta Raman, [Bhāratī Mahārāja?] ________where? Where are they?

 

Aranya Mahārāja: Akṣayānanda Swāmī, he’s got some ear infection.

 

Śrīla Śrīdhara Mahārāja: So he’s keeping there.

 

Aranya Mahārāja: I think so, and Venkatta he should be coming.

 

Śrīla Śrīdhara Mahārāja: And Venkatta’s brother he has gone to Māyāpur? Don’t know?

 

Devotee: Yesterday he went to Māyāpur. He’s back today.

 

Śrīla Śrīdhara Mahārāja: Came back?

 

Devotee: He’s back.

 

Śrīla Śrīdhara Mahārāja: And today this morning you have not seen him?

 

Devotee: Yes, we have seen him.

 

Śrīla Śrīdhara Mahārāja: All right. Nitāi Gaura Haribol. Who is he?

 

Devotees: Vṛndāvana dāsa.

 

Devotee: Mahārāja, tell us something about Kuntī Devī’s teachings. I don’t know much about.

 

Śrīla Śrīdhara Mahārāja: Kuntī Devī, her famous saying is this, when the Pāṇḍavas were to be reinstated in their lost property, then Kṛṣṇa was going away to Dvārakā, and the posture, the gesture of Kṛṣṇa was such that Kuntī Devī was dis ascertained [?]

    “You come in the court other times always but with some tendency that You will have to come back again. But this time we are out of so many dangers in life and now we are installed in our throne, and now You are going and we’ll have no other necessity of You again. With this posture You are going away, and my heart’s troubled.” Kuntī Devī told. Then she told:

 

vipadaḥ santu tāḥ śaśvat, tatra tatra jagad-guro

bhavato darśanam yat syād, apunar bhava-darśanam

 

    [Queen Kuntī Devī prayed to Kṛṣṇa: “I wish that all those calamities (poisoning, arson, cannibalism, the vicious assembly, exile in the forest, the battle), would occur again and again so that we could have Your darśana again and again, for seeing You means that we will no longer see repeated births and deaths.”] [Śrīmad-Bhāgavatam, 1.8.25]

 

    Her famous saying: “Let my dangers come always, we may be in danger always, in which we had some assurance that You will come and rescue us from such difficulties. We don’t want the comfort of being the master of abused property, we don’t like, can’t appreciate. Rather, for eternity we want to be in danger, where, whenever necessary You came to our rescue. So that is my prayer, eternal prayer, that danger may visit, difficulty may visit us always so that we can have Your darśana, Your attention, Your sympathy, Your grace. That is far more better than these ordinary worldly difficulties of life. Vipadaḥ santu tāḥ śaśvat, tatra tatra jagad-guro. In whatever position of life, and whatever difficulties may come to visit us, we won’t care, we want You, not any relief from the worldly troubles, the least of that.”

 

    So the pure devotee should not put any condition with his service, that, “I want to be close to You, I want to have sufficient resources to serve You. Sāmīpya, sālokya, I may be, may have settlement in the plane where You are, where I will be able to render my service to You.” No condition. “At Your sweet will, whatever You are pleased to do with me I submit to that. The consideration to You wholesale. Nothing exists for me, no condition, just a service I want. I can’t give that away. I want Your service. That is my prayer. But Your touch, Your connection, but without any interference to Your independence, Your independent decision, in whatever way. But You must accept me as Your, as one of You in Your family.”

 

paśu-pakhī ho ‘ye thāki svarge bā niroye, taba bhakti rahu bhaktivinoda-hṛdoye

 

    [“Be my life in heaven or in hell, be it as a bird or a beast, may devotion to You always remain in the heart of Bhaktivinoda.”] [From The Songs of Bhaktivinoda Ṭhākura, p 136. Śikṣāṣṭakam, 4.7]

 

    “If You are pleased to send me to the hell I’m taking, I’m ready, I’m Yours. This consideration I only want that I belong to none but You. And You may like to do whatever You like, no condition. But Your connection I can’t give up. That is my only prayer: Your connection.”

 

mārobi rākhobi yo icchā tohārā, [nitya-dāsa prati tuwā adhikārā]

 

    [“Slay me or protect me as You wish, for You are the master of Your eternal servant.”]

    [Śaraṇāgati 3.3, From The Songs Of Bhaktivinoda Ṭhākura, p 13]

 

    “You may keep me, You have got, just as a slave You have got right to kill me also. But I want my mental adjustment in that way that You have the right to kill me, if You please. I accept that. But to give up Your connection I won’t like, I won’t tolerate.”

 

    That will be the prayer of highest form of devotion, no condition.

 

kīṭa-janma hau jathā tuwā dās, [bahir-mukha brahma-janme nāhi āś]

 

[“Let me take birth as a worm, as Your servant. I would forsake a birth as Brahmā the creator, if that birth was devoid of Your service, O Kṛṣṇa.”] [Śaraṇāgati 3.5, From The Songs Of Bhaktivinoda Ṭhākura, p 13]

 

    “Even I can have a birth of a worm, but only that my connection may be with the devotees, at least in the house of the devotee. There I may be placed under their foot and may die, does not matter. But Your connection, slight connection, removed connection, I may not be deprived of that. That is my only prayer.”

 

    And that praise was very close and in greatest confidence. “As much as I can give to Him, so much nearer are we to Him, by surrendering, by surrender.” The criteria of surrender is such that no condition. There are certain factions that want sālokya, sāmīpya, sārūpya, sārṣṭi, [sāyujya], there are five kinds of liberation. Sālokya: in the same plane with Him, Vaikuṇṭha, sālokya. Sāmīpya, near about Him. Sārūpya, the same figure, catur-bhuja, four-handed, and that colour just like Nārāyaṇa, sārūpya. Sārṣṭi, and of equal resources also, you can handle that in your service sufficient resources, sārṣṭi. And last, sāyujya. According Māyāvādī the sāyujya is the highest for them, but for the devotees that is the worst, sāyujya. So these five kinds of liberation in Vaikuṇṭha. And there are two kinds of sāyujya, one Brahmā sāyujya, another Īśvara sāyujya. Generally the jñānī, their consideration is to get Brahmā sāyujya, “In the hazy ocean of consciousness, I may be drowned, no trace. No trace about me, anyone may have.” And Īśvara sāyujya for the yogīs, the Paramātmā.

 

īśvaraḥ sarvva-bhūtānāṁ, hṛd-deśe ‘rjjuna tiṣṭhati

[bhrāmayan sarvva-bhūtāni, yantrārūḍhāni māyayā]

 

    [“O Arjuna, I am situated in the hearts of all souls as the Supersoul, the Lord and Master of all souls. For every endeavour of the living beings in this world, the Lord (My plenary expansion, the Supersoul) awards an appropriate result. As an object mounted on a wheel is caused to revolve, the living beings are caused to revolve in the universe by the almighty power of the Lord. Incited by Him, your destiny will naturally be effected according to your endeavours.”] [Bhagavad-gītā, 18.61]

 

    Vasudeva. They want to merge themselves into the ray, in the lustre of the body of Vasudeva. Then according to the devotee class that is more lamentable. Why? He has come to have the conception of Īśvara, Vasudeva, without beginning to serve Him he wants to be one with Him. Getting such a higher chance, then this lamentable position, that is more deplorable.

    The Vaikantik devotees: Ekanta bu vishyate [?] The kevala, kevala bhakti, those that have appreciated, they are very intelligent, they think, ‘Whatever condition I shall attach I shall be looser.’ He’s my well-wisher cent per cent. Then should I know better than Him? Never! Leave everything to that well-meaning guardian and He will do for me whatever He thinks best and thereby I’ll be most benefited. They’re very intelligent. Gaura Haribol.

 

    Once during solar eclipse ceremony Kuntī met Kṛṣṇa in Kurukṣetra, and Vasudeva also, they met Vasudeva, and asked him: “My brother, you don’t keep any information of us? We are so distressed by the ill behaviour of Kaṁsa. No, by Duryodhana, he’s manipulating in such a way. We are placed in ________ and we are going to be banished, self-banishment, and eating by begging, in disguise, so many troubled conditions we are passing our days, and you don’t keep any news, like to keep any connection with us.”

______________________________________________________________________ [?]

    Then Vasudeva says: “My dear sister, don’t think, don’t have misconception, think otherwise of us, what is our position. The belaying Kaṁsa, his ill-treatment is played to the extreme and we have not got our own choice of life. We’re afraid of him; we’re moving hither and thither, no normal position that I shall keep any information of you. You don’t worry for that.”

    Parisash sarve bayam yate dishan diyan [?]

    “Not only myself but so many like us, their life is hopeless, they’re very much afraid of that thing ________ and only for their own safety they’re running hither thither.”

    There is one: Deva klivaya kama nayan [?]

    “We have got no independence in our movement. We are rather dolls, play dolls in the hands of ________ Deva klivaya kama nayan [?]

    “Dolls to play at the hand of the devata _________ dancing forces. So we have not got a normal peaceful position that we shall take information, keep regular information of you my sister. Don’t think otherwise Kuntī Devī.”

 

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

 

    Sometimes I was in charge of Delhi and Kurukṣetra Maṭha, about [nineteen] twenty seven to twenty nine. That time I had to go to Simla [?] I passed through of course Ambala [?] and Chandigar [?] I remember. But where is Jalandar [?] I went to Pathila [?] also once and Narbar [?] another time. These places I already visited when I was in that side. But on which side Jalandar?

 

Devotee: Jalandar is towards Pakistan, towards Amritsa, about sixty miles from Ambala further on.

 

Śrīla Śrīdhara Mahārāja: No train connection?

 

Devotee: Yes, on the main line.

 

Śrīla Śrīdhara Mahārāja: Main line, going to Calcutta?

 

Devotee: No, going to Amritsa, Lahore.

 

Śrīla Śrīdhara Mahārāja: ___________________________ [?]

 

Devotee: ______________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ___________________________ [?]

 

Devotee: ______________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: I visited Ambala city and ___________ many a time. Hare Kṛṣṇa.

 

Vidagdha-Mādhava: Mahārāja, we use, the Gauḍīya Maṭha, uses astrology for some purposes. Is this to be used by devotees, or should one avoid such things?

 

Śrīla Śrīdhara Mahārāja: It is mentioned in the astronomical and astrological books also that when one is out to seek his spiritual fortune, not walking in the chalked-out line of the general mental sphere, the _________ calculation, is nothing to do with them. It is mentioned, those that have accepted the path of renunciation, or devotion, that is so powerful that the ordinary – this is the result of karma, and that can be calculated by the astrology or astronomy, the consequence of karma. But who has taken drastic measures to get out of karma, either exclusively taking the way of yoga, or jñāna, or devotion, this may not be applicable in their case. It has been told. Still, the finer brain they may have some remote connection, remote shadow, they can get from that. And that is very rare, who, on the shadow can know what is in the substance. But generally the warning is given in the books ________________ [?]

 

sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

    [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

    One who has taken that path, karma has nothing to do with him. It is the centre control, he’s connected there, so He will be all in all. Not only for the devotees, there is a saying:

Kṛṣṇa bhakta vidhi hai bhagavan vidhi kalan kadi kanka [?] If a devotee of Kṛṣṇa becomes of a little progressive condition he can cut asunder the writings of Brahmā the creator even.

Hare Kṛṣṇa. __________________________________________________ [?] Nitāi. Nitāi. Nitāi.

 

Aranya Mahārāja: I’ve heard it said that Hitler he was a better man than Churchill, by our Śrīla Prabhupāda. And I’d like to – maybe you could explain that a little bit.

 

Śrīla Śrīdhara Mahārāja: You want to make enquiry into politics?

 

Devotees: (Laughter)

 

Śrīla Śrīdhara Mahārāja: A side issue. But I could appreciate Hitler. The German nation that is my intuitive tendency. I appreciate the German nation as well as Hitler also, because he was against democracy. I’m also against democracy. The mass is ignorant and they will guide. The intelligentsia, the experts, must guide the nation. That is...

 

End of 81.10.02.C

* * * * * * * *

Start of 81.10.02.C_81.10.03.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...come forever under the Holy Feet of Mahāprabhu, to take shelter. And I expect to my most ability, most determination, that none will be able to convert me to any other place than that of Mahāprabhu. Gaura Haribol. Gaura Haribol. Gaura Haribol.

    ...still I stick – for my future life any longer, almost finished this life, keeping strictly in the feet of Mahāprabhu. Eighty six years finished almost, only few days left. And Mahāprabhu was four hundred and ten years older. Jada sata sad sak [?]

And mine is ______________________________ [?] ten years, four hundred ten years.

 

Bhāratī Mahārāja: Did our Śrīla Prabhupāda come to you first for sannyāsa?

 

Śrīla Śrīdhara Mahārāja: Huh?

 

Bhāratī Mahārāja: Did he approach you first?

 

Śrīla Śrīdhara Mahārāja: Who?

 

Bhāratī Mahārāja: Our Swāmī Mahārāja, our Prabhupāda. Did he approach you for sannyāsa or was that first to Keśava Mahārāja?

 

Śrīla Śrīdhara Mahārāja: I can’t recollect it definitely, but some say he did not perhaps propose practically, but he might have come with that purpose but apprehended something, because before that Sakhī Bābu came to take bābājī-veśa from me.

 

Bhāratī Mahārāja: Oh, Sakhī Caran.

 

Śrīla Śrīdhara Mahārāja: Sakhī Caran, but I refused. I told, he lived here for some time, and at that time I lived in a hut, and no latrine, no bathroom, all these things. And there was a pit and two pieces of wood given there and with some surrounding thing, and we used that as latrine, and took water from this well.

    And he slipped there, and got injury. An old man and fatty body, and got some fever and he asked me, “Don’t inform my family.”

    I told I can’t. Your life is valuable, so money, the family is also very submissive to you. And here no nursing, no treatment, how you can do?

    He said, “No I have come. I have left my family and I have come to remain permanently in the Maṭha. I won’t go back.”

    But I did not allow that. Your life is valuable. You have done so many services in Vraja-maṇḍala and Gaura-maṇḍala, Prabhupāda, etc. And more you will do if you live more. I won’t allow you to take bābājī-veśa and remain here and undergo so many penances, a life full of penances. He was little mortified. I informed his family men. They came and took him.

 

    And many came to take sannyāsa from me but I didn’t give consent but give sannyāsa to them, so many of my God-brothers. So perhaps he came here with that motive and hesitated to put it before me, the family concern, the business, all these, maybe, you may think something. I don’t think that he put it to me practically. But I am told that he came with that view and perhaps he had some conversation with me and asked whether he will take sannyāsa or not, and what I don’t remember what he said.

    Then I heard once that he took sannyāsa in Mathurā from Keśava Mahārāja. And Keśava Mahārāja himself he took sannyāsa from me.

    First Goswāmī Mahārāja, the founder of Gauḍīya Saṅga, he took sannyāsa from me. And the third sannyāsa from me took that Keśava Mahārāja. And then many, many big men came to take sannyāsa from me but I, my conscience would not allow, to give sannyāsa to them. I don’t know. At least consciously I refused him, I can’t remember. I think I didn’t. But he might have supposed, conjectured that I may not be in favour of his sannyāsa life, under such circumstances. He might have supposed like that.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa Kṛṣṇa Hare Hare. Hare Rāma Hare Rāma.

 

Bhāratī Mahārāja: Sakhī Caran stayed here for how long? Sakhī Caran Prabhu he stayed here for how many days, how many months? He was here how long, Sakhī Caran?

 

Śrīla Śrīdhara Mahārāja: Two, three months perhaps, not more.

 

Bhāratī Mahārāja: I saw his samādhi in Vṛndāvana.

 

Śrīla Śrīdhara Mahārāja: Yes, in Rādhāramaṇa _______ [?] But that is a very, that was of impertinence, both for the Goswāmīs, the proprietor, the present owner, and also for his sons. By money, by bribe, they put him just near Rūpa Goswāmī. And Jīva Goswāmī could not allow that. His own samādhi is there because he has respect for Rūpa Goswāmī his Gurudeva, his samādhi is alone; also many, Kavirāja Goswāmī, Jīva Goswāmī, all outside, this side. And this man managed to pay some money and put the samādhi of Sakhī Caran in along with Rūpa Goswāmī.

 

Bhāratī Mahārāja: And Bhugarva Goswāmī.

 

Śrīla Śrīdhara Mahārāja: That is anti spirit of Jīva Goswāmī, they have done against the will of Jīva Goswāmī. I don’t – I’m a peculiar man, I don’t think that they have done right, they have done wrong. Sakhī Caran was not a devotee of that type, of Rūpa Goswāmī type. Kavirāja Goswāmī and Jīva Goswāmī they are outside. They ventured, the man was bribed and his son was inconsiderate so the position was selected near Rūpa Goswāmī. That has been done wrong, according to me – and impertinence and that is offence. I have got that peculiar mentality here also. Keśava Mahārāja put a Vaiṣṇava on the outside on the gate. That is very impertinent, the Vaiṣṇava put on the gate like a doorkeeper. What is this? They should be worshipped, their figure. This is what we have learned from our Prabhupāda.

Tasmai deham tato bhajam sata pūjā yaja yaham [?]

Who we consider to be Vaiṣṇava they should be worshipped, like Him, sometimes more important than Him, He says. And we put them as gate keeper. What is this?

 

Akṣayānanda Mahārāja: Therefore your name becomes Bhakti Rakṣaka.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.

...

    Unavoidable, there are infinite classes of species there and according to karma jīva has to, soul has to wander in the different stages of life. So many trees, creatures, stones, then insects, worms, birds, so many things, infinite, and according to karma we are to wander through them. This is the basis of general knowledge. And to acquire a human birth, that is a great thing, very rare opportunity. And within that, again the company of a real sādhu, sādhu means who is after eternity, who lives in eternity, Vaikuṇṭha, sādhu. There are so many sādhus, though they have taken the dress of a sādhu, but deals with mundane affairs. “Oh, you want the disease should be removed, take this medicine, take. The human body, the disease will be removed. Oh, you are suffering from the attack of a bad planet. Oh, I’m giving this kavach, it will be changed.” In this way, taking the robe of a sādhu but their dealing engaged in mundane achievements, they’re not sādhu proper. Sādhu-sat. Sat means which is eternal.

 

ābrahma-bhuvanāl lokāḥ, punar āvartino ‘rjuna

[mām upetya tu kaunteya, punar janma na vidyate]

 

    [“O Arjuna, from the planet of Lord Brahmā downwards, the residents of all planets are naturally subjected to repeated birth and death. But, O Kaunteya, upon reaching Me, there is no rebirth.”] [Bhagavad-gītā, 8.16]

 

    Up to Brahmaloka, that is only being dissolved and creation and dissolution, passing through creation and dissolution. And the world which is above creation and dissolution, eternally, a bona fide sādhu has got engagement with that plane.

 

[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]

 

    “That is My sweet abode. If one can enter there, they have not to get away from that position. That is very beautiful and very sweet place. Those that have got liking for Me and they come to live in that plane. And others they are moving, going up down, up down, ābrahma-bhuvanāl lokāḥ. Brahma means taṭasthā, that marginal, which is created by apara-śakti. And those jīva that unfortunately enter there under the clutches of that influence of exploitation, they exploit and then again they are exploited. In this way they are moving, going up and down.”

 

    So only in human form it is possible to get out of this vicious circle. And so when one attains this human species he should not have any other business but only to try to get out of this entanglement. That will be the most intelligent and considerate step to take in his life. And to promote that, only that favourable company is necessary, favourable. It is a general reason, that to nurture a newly acquired thing, when a seed is planted then some watering and other:

 

[mālī hañā kare sei bīja āropaṇa,] śravaṇa-kīrttana-jale karaye secana

 

[“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana, the seed will begin to sprout.”] [Caitanya-caritāmṛta,Madhya-līlā, 19.152]

 

...to know more about the nurturing of the creeper, śravaṇa-kīrttana-jale, to listen and to reproduce, kīrtan means to reproduce. When we are engaged in reproduction, there we cannot but be all attentive because we cannot speak anomaly, irrelevant. So consciously or unconsciously we must have to be all...   ...of eternal character, not lip deep something, that originating from the pressure of the flesh or any other thing in the material world. Sound must be traced as its basis, foundation, as spiritual. The inspiration must come, the waves must start from a spiritual plane, so that the sound must have, and we are to get that from Gurudeva, and then to go on cultivating that sound. Not with the help of the mind or the body but the real culture within the soul through faith, śraddhā. Śraddhā grajam. Only our faith can touch that world. Avāṅ-manaso gocaraḥ, beyond the jurisdiction of our mental thinking, or our eyes, or any senses, ears, senses, but śraddhā graja, only our faith.

    You see everybody mostly they have got their ear, their eyes, but they have no faith in the Śrī Mūrti or in the Divine Name. So it is beyond the area, the jurisdiction of our physical senses we can easily imagine. So one who has got faith, he runs after the sound of kīrtana, Kṛṣṇa Nāma, or the Śrī Vigraha of Kṛṣṇa. It is the faith within that asserts through the sound, through the senses, but it is not within the jurisdiction of our eye, our ear, or something like that. The interest in the depth beyond the realm of the jurisdiction of the eye, nose, ear, etc., even the mind, everyone has got a mind but they are not running to see Śrī Mūrti. Everyone has got eye.

    But Mahāprabhu when He is visualising Jagannātha, tears running like a river current from His eyes. Who is seeing Jagannātha, only the eye? No! An eye we have got but not so much tears. Why? So the seer is the faith, the ātmā whose function is faith. Faith is resting with soul, a soul’s function, and not mind or reason. Reason, there are so many materials in the mind under reason, they play the part of a judge within his jurisdiction that is supplied by the mind, the world of experience. There he can pass, judge what is good or bad. That thinks that is mundane reason acting in the mundane relativity.

    So buddhi jñāna buddhi is beyond that, only faith, śraddhā. When that is within us, we run to a sādhu, we are pleased to see a sādhu. We are pleased to see the Deity. We are pleased to hear the chanting of the Name. That is a deep feeling within us and not our external senses. So the main culture must be within and with the help of the sādhus who has got his faith sufficiently awakened in him. Only his company will help me. So wherever that will be available – where money is necessary, and we run to America, to England, to Iran to acquire money, to earn money. So also here spiritual progress is necessary, wherever it will be found I must run there to get that, to acquire that. A simple thing, because it is there anyhow I want that thing so I must have to go to that place where it will be found in opulence. It is dire necessity for me. So how externally I am opposed, my position is...   ...wherever it will be the company of sādhu will be available, adan pradan. Guhyam ākhyāti pṛcchati, sat-saṅga, generally in these six ways we can make saṅga.

 

[dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati

bhuṅkte bhojayate caiva ṣaḍ-vidhaṁ prīti lakṣaṇam]

 

    [“Offering gifts in charity; accepting gifts in charity; revealing one’s mind in confidence; enquiring confidentially; accepting prasāda; and offering prasāda are the six symptoms of love shared by one devotee and another.”] [Upadeśāmṛta, 4]

 

Dadāti pratigṛhṇāti, to give something for the service of a sādhu and to take his prasādam, whatever he gives, to take, accept that, to give and to take, dadāti pratigṛhṇāti. Guhyam ākhyāti pṛcchati, and the feelings of one’s innermost heart, the feeling, that should be conveyed to the sādhu. ‘Yes, my feeling is now such and such.’ And pṛcchati, guhyam ākhyāti pṛcchati, and also he will ask and put questions what will be necessary for me, for my good in this stage, ‘Please advise,’ guhyam ākhyāti pṛcchati. And bhuṅkte bhojayate caiva, and to help, to serve sādhu in his feeding, in his life going, what is necessary to keep up his life, to supply that, and bhojayate caiva, and to get the remnants from him and thereby to continue one’s life. In these six ways generally we accompany the association with a sādhu, generally observe, or occur. Sādhu-saṅga, give and take, give and take internally, internally, externally, wherever be my position, to give and take, give and take. By taking we get higher thing from him. And raw materials we supply and we get ready made things from him. In this way I can improve my position.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

 

[ata ātyantikaṁ kṣemaṁ pṛcchāmo bhavato ‘naghāḥ]

saṁsāre ‘smin kṣaṇārdho ‘pi sat-saṅgaḥ śevadhir nṛṇām

 

[King Nimi asked the nine Yogendras: “O sinless ones! We therefore enquire from you about that which is supremely auspicious for all living beings, for in this world of birth and death, association with saints - even for half a moment - is the most valuable treasure in human society.”] [Śrīmad-Bhāgavatam, 11.2.30]

 

    Even for a moment we get the real association of a sādhu that may turn the direction of one’s life, śevadhir maha-malavan, a very valuable gem, sādhu-saṅga. That is very valuable help we can get. What he gives that is far more valuable than anything in this world. This is all mortal. They have got the gem, diamond, or money, or any kingdom, it is not valuable to all. May be valuable to a particular class of human thought, thinking, particular class. There are so many things in the creation, this is nothing to them, so has got no general value. But that ānandam, śukha, such sweetness that has got a general value. It maybe it is necessary, even the tree, even the creeper, even the stone, in whatever position the seeker may be if he gets that he will highly satisfied - that general ānanda, śukha, happiness.

 

yasmin prāpte sarvam idam prāptam bhavati

 

    [“By knowing Him, everything is known - by getting Him, everything is gained.”]

 

yaṁ labdhvā cāparaṁ lābhaṁ, manyate nādhikaṁ tataḥ

 

    [“By attaining to this state, he never considers any mundane acquisition as superior, and in the face of unbearable tribulation his heart never wavers.”] [Bhagavad-gītā, 6.22]

 

    If we get a little of that we think that no other thing but this can satisfy me! “This is the thing for which I am striving so much, lives together. Now I have found the object of my search.” Hare Kṛṣṇa. Hare Kṛṣṇa. Higher things we can get only with the connection of service, by offering ourselves...  ...have to come to the association of things of lower nature. But if we want the association of things of higher type then we must offer ourselves for the service of that same. This broad thought we must keep always in mind. That cannot be utilised like a servant to me. But I shall offer to be a servant of Him if I really want His association. Only through service I can be connected with Him, for His interest I shall work. His interest will be valuable than that of mine. He was living a higher life.

 

jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' / [kṛṣṇera 'taṭasthā-śakti' bhedābheda-prakāśa']

 

    [“The constitutional nature of the jīva soul is that of an eternal servant of Kṛṣṇa; the jīva soul is a manifestation of divinity which is one with Kṛṣṇa and different from Him. The jīva souls are the marginal potency of the Lord.”] [Caitanya-caritāmṛta, Madhya-līlā, 20.108]

 

It is our fortune that we in our constitutional position we have got a position of slave to Kṛṣṇa, slavery. The freedom, the free will be astounded to hear the word slavery. Slavery – a hateful thing, slavery. But Kṛṣṇa is such that slavery is the highest attainment for us in His relation. That is not easily to be got.

 

Devotee: ___________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Necessity of variety of service, but His connection should never be cut off. Whatever should be done in His connection whether it may be in the form of love or rupture, love and rupture must be on His account. One monkey is devastating Laṅkā and putting it on fire. Apparently it is a very cruel deed but it has got connection with the absolute necessity, so it is laudable. It is laudable, we are to understand how. This is not the party. Those that are being disturbed by such action of cruelty they cannot stand as a party against the Absolute. So they will also be benefited if they are cruelly treated. Those that are cruelly treated for the service of the Absolute they are also getting some benefit, thereby. Absolute is so perfect and so full in its characteristic, absolute good. So both love and rupture. Whatever may be the outward appearance of the work but if it has got real connection with the absolute it is the good. Anyway we must be connected with Him, connected with Him, with the absolute centre, absolute centre. We must carry out the orders of the absolute plane, the wave.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Live in the eternity; always live in eternity, not any connection with the limited idea, or fulfilment of life. There you will be able to find that the conception of the centre is that of Kṛṣṇa, the absolute love, purity, knowledge, love, everything is there, beauty there, satisfaction. And His paraphernalia also is very wholesome and favourable, eager to take us, to help us. All desirable things to be had there in Goloka, and still it is like mundane, outward similarities, rather this world has been created after the ideal of that highest thing. So it is said somewhere:

 

kṛṣṇera yateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa

[gope-veśa, veṇu-kara nava kiśora, nata-vara, nara līlāra haya anurūpa]

 

    [“Lord Kṛṣṇa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the Supreme Transcendental Form. In this form, He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.”] [Caitanya-caritāmṛta, Madhya-līlā, 21.101]

 

Of all the pastimes of Kṛṣṇa, this human class of pastimes is the highest. The human beings have been created after the ideal of Kṛṣṇa. That is eternal. And this is subordinate and subservient, and that is original. Not that that has been created after the ideal of this. But nothing has been created after that ideal. So it holds an advantageous position.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa Kṛṣṇa. Hare Rāma. Hare Rāma.

 

Devotee: Does Yogamāyā also sometimes control Kṛṣṇa, just like Rādhārāṇī controls Kṛṣṇa?

 

Śrīla Śrīdhara Mahārāja: Yes. Yogamāyā’s position to manage the environment so that it will produce some favourable paraphernalia for the pastimes of the Divinity. It is managed by Baladeva. Baladeva’s potency is Yogamāyā. And it, He handles directly to manage the environment for the pastimes of Kṛṣṇa, to produce a favourable atmosphere. So for the interest of Kṛṣṇa but apparently it may seem that it is independent. But really all her attempts are actuated by the motive of pleasing, creating a favourable atmosphere for the pastimes of Kṛṣṇa. In that way: Yogamāyā. Yogamāyā, sometimes to please, to intensify Their bliss, as if, sometimes she has to create separation of Both the parties, to create more earnestness. So apparently it may seem it is going against the will of Kṛṣṇa, but really it is, whatever she is planning that is for the gratification of Kṛṣṇa and nothing else. That is Yogamāyā, and generally under the direction of Baladeva, handled from behind.

 

Akṣayānanda Mahārāja: Is there a personality of Yogamāyā?

 

Śrīla Śrīdhara Mahārāja: Yes, personality, Baladeva’s potency. Baladeva also meant through the Svayaṁ-Bhagavān, Svayaṁ-Rūpa, Svayaṁ-Prakaśa, Vaibhava-Prakaśa, Baladeva, the facsimile of Kṛṣṇa meant to help the pastimes of the highest will.

    Just as a manager is created by the proprietor to help his activity, his power, the whole power is with the proprietor, but proprietor delegates his power to the manager, to the dewan, to the Prime Minister or someone, to help him in different form.

    So Kṛṣṇa, Baladeva is nothing but Kṛṣṇa, Kṛṣṇa’s delegated power of less authority than that of Kṛṣṇa, but meant to help the līlā of Kṛṣṇa pastimes, management. And Yogamāyā is the direct potency of Baladeva. Because to handle with the other potencies so feminine form was necessary, mainly to handle with the mādhurya-rasa they are all of lady temperament so Yogamāyā as the potency of Baladeva of lady temperament to help to manage them befittingly, Yogamāyā. Yogamāyā is joining everything towards Kṛṣṇa, supplying everything towards Kṛṣṇa, and Mahāmāyā is taking everything, carried in-carrying current and out-carrying current. Yogamāyā is in-carrying current, taking everything, pushing everything to the centre, the central satisfaction, the central joy or ecstasy, whatever we may call it, is always trying to contribute towards the centre, and Mahāmāyā taking away from the centre.

    Ke?_______________________ [?] We should be engaged for His purpose. Nothing should be left back. The wholesale action will be totalitarian war.

 

Devotee: I’m sure with your blessing I think it’s possible.

 

Śrīla Śrīdhara Mahārāja: To capture all the centres________________________________ [?]

 

kāmasya nendriya-prītir, lābho jīveta yāvatā

jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

 

    [“Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for enquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”] [Śrīmad-Bhāgavatam, 1.2.10]

 

    The standpoint of life under different circumstances has been dealt with here in Bhāgavatam. Dharma means duty. Hy āpavargya, it is meant to help the proper liberation. Dharma, duty, has been fixed to be discharged in such a way that automatically it leads to our liberation proper, dharmasya hy āpavargyasya. Nārtho ‘rthāyopakalpate, but it is being misused for some other purpose. What is that? It is misused to earn maximum money. Duty, duty has been arranged in such a way that we can earn maximum money, artha. What is artha? To acquire some energy, to store some energy, whenever necessary I can convert into sense pleasure. That is artha. So duty should be arranged in such a way that it can work out liberation, get out of this entanglement. So śāstra has ordained in such a way our duty. But we don’t do that, we misuse it for the purpose of collecting material energy. Nārtho ‘rthāyopakalpate, nārthasya dharmaikāntasya. Dharma, artha, kāma, moksa, the four fold ends of life. We find it in our society, dharma, artha, kāma, moksa.

 

dharmasya hy āpavargyasya, nārtho ‘rthāyopakalpate

nārthasya dharmaikāntasya, kāmo lābhāya hi smṛtaḥ

 

    [“All dharmas (religions, duties, occupational positions, social functions) are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational duty should never use material gain to cultivate sense gratification.”] [Śrīmad-Bhāgavatam, 1.2.9]

 

    And nārthasya dharmaikāntasya, the money, the stored energy, that has been advised to be used to help to discharge our duty, not to purchase maximum sense pleasure. Artha it is there, true, but artha it is meant, artha should be utilised only to help our duty and not for sense pleasure, dharma, artha, kāma. Nārthasya dharmaikāntasya, the only end, only object of our money will be, energy will be to help to discharge our duty. This is the dictation of the scripture. But we don’t do that. Then what is another thing? Nārthasya dharmaikāntasya, kāmo lābhāya.

 

kāmasya nendriya-prītir, lābho jīveta yāvatā

[jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ]

 

    [“Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for enquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”] [Śrīmad-Bhāgavatam, 1.2.10]

 

    Dharma, artha, kāma. What is the purpose of kāma? It has been given to us by the śāstras, dharma, artha, kāma. This is also a particular end. But its object should be to receive the help of the material energy through our senses as much as it will keep my health fit, kāmasya nendriya-prītir. The object must not be sense pleasure. Kāma means ________ our connection with the material object through our senses, but only to keep up this body fit. This will be the object of kāma means our acceptance of the material energy, through the senses. That is the object, but not indriya-prītir, not sense pleasure. But we approach things through the senses only to enjoy sense pleasure. But that is not the purpose of the śāstra, scripture, scriptural dictation. Kāma means sense pleasure not sense pleasure but our connection to accept the help from the material world through our senses to keep our body fit. And with our good health we shall earn money. The money should be utilised to discharge our duty. And the duty should be fixed in such a way that it can get relief for us from the present atmosphere.

 

dharmasya hy āpavargyasya, nārtho ‘rthāyopakalpate

nārthasya dharmaikāntasya, kāmo lābhāya hi smṛtaḥ

[Śrīmad-Bhāgavatam, 1.2.9]

 

kāmasya nendriya-prītir, lābho jīveta yāvatā

jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

[Śrīmad-Bhāgavatam, 1.2.10]

 

    And we must draw help from the external world through the senses to keep our...

 

End of 81.10.02.C_81.10.03.A

* * * * * * * *

Start of 81.10.02.D

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...misfortune for the nation. Experts must be given their preference. And also...

 

Devotee: ________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ___________________________ [?] I like these three things very much. Hitler wanted to – wanted the ladies to go home and produce, give good children. He wanted that they should give up their service and go to family life. And that is according to Arya samskrti, Vedic samskrti. So, and the good children will fill up the nation. And also he wanted that sterilisation of the diseased person, they won’t marry and they won’t produce diseased children and fill up the country with disease. Only for sense pleasure one will marry and produce children: that should not be the ideal. Priya veda naivida [?] Marry only to get good child. Priya veda naivida [?] And also: ________________ [?] In Bhāgavatam – not for sense pleasure one is to marry, but the real ideal is to get good children, the good posterity. So anyone and everyone to satisfy his sense pleasure he’ll be allowed to marry and they will guide and the experts will be fool to play at their hands, this cannot be the real ideal of a particular nation, or any family, or anything, country. Guidance must come from high, not democracy.

 

    Brahmā, it is mentioned when Rāmacandra has killed Vali, and He killed it from, unseen by Vali, apparently like a coward. Vali could not see Him, but from private position He threw the weapon to Vali and Vali was dead. And Vali’s wife came with curse. “You have done such and such things, in this way so many things.”

    And Rāmacandra gave His explanation, and that is to be noted to be a very subtle thing. Rāmacandra told, it is found in Valmiki Rāmāyaṇa, that, “The responsibility of the government of this globe as given to the Solar Dynasty by Brahmā himself. So we may consider the Solar Dynasty they are the ruler of the whole globe, because that was delegated by Brahmā himself, the creator. And now Bharata he’s on the throne. And there’s also a provision thereby that anyone born in the royal family he will take up the position of a policeman in his hand. Anyone born in a royal family he’s a born police. And so as because I’m born in the Sūrya vaṁśa, Solar family, Solar Dynasty, so I have got intrinsic power to do My duty according to the police, as a policeman. And you have committed an offence which is, which should be given capital punishment. According to your social law if you take the wife of your brother you should be punished with death. That is the law. But because you have accepted the wife of Sugriva so you are punishable by capital punishment. And once you have got that judgement you can be killed in any way the government may like, so I have killed you without notice, without any notice to you, because you are already a victim of capital punishment. This is My justification.”

 

    So the responsibility from up, and not from down; of course cooperation is allowed from the subjects. The King may consult the subjects, their opinion, and do accordingly. But the government, as Mr Abraham Lincoln told: “Government of the people, by the people, for the people.” In America who declared this first?

 

Devotees: Abraham Lincoln.

 

Śrīla Śrīdhara Mahārāja: Abraham Lincoln. That gentleman, he’s very famous for this basis of democracy. The ideal democracy is based on this principal: “The government of the people, government by the people, and government for the people.”

    We admit, when I was in Madras, the Gandhi Movement, all these things, generally I advertised in the newspaper the subject, this subject, “The government of the people, for the people, but not by the people.” What does he know what is the real interest of the people. Government of the people, for the people, and government of the people, but not by the people; but by the higher authority who knows more than the ordinary mass can expect to do. That is our idea. Hare Kṛṣṇa.

 

    Churchill was a strong man, that is of course unscrupulously strong, firm, in his resolution. Chamberlain had to go when Churchill came. And without Churchill when Bamsi [?] was to meet with Roosevelt in unknown quarter of the Atlantic then General Smarts was invited to take his position. None was found in the whole of England, his substitute was considered General Smarts who was in Africa, South Africa. He went there, he took his position, then Churchill went to have an interview with Roosevelt, important interview, and in an unknown quarter ________ [?] Very strong man, Churchill, very strong, resolute.

    At that time Gandhi declared that, “Quit India: British quit India.” That movement was started in India at that time.

 

Devotee: _________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________________ [?] “British quit India.” That was his slogan.

    Churchill told that, “At this time we have got the number of our military men are in the highest degree in the history so we do not care for the Gandhi slogan.” But that was proved futile.

When Achindalek [?] or Mantegomayi [?], who was in charge of the military department of the East, when he went away he told, “We have to go only for one man, Mr Gandhi, who’s so brave, and who has infused the bravery in the whole of the India, and for that we are to go away.”

    Hare Kṛṣṇa.

 

Devotee: ____________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________________________ [?]

 

Devotee: ____________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________________________ [?]

 

Bhāratī Mahārāja: ______________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ____________________________________ [?]

Vidagdha Mādhava Prabhu wants to say something: where is he? You want to say something?

 

Vidagdha Mādhava: Yes.

 

Śrīla Śrīdhara Mahārāja: What is that?

 

Vidagdha Mādhava: When it appears to be inauspicious, say there’s some inauspicious situation, if one is remembering Bhagavān Kṛṣṇa above and within the heart, is he protected? Can he overcome that inauspiciousness?

 

Śrīla Śrīdhara Mahārāja: _______________ [?]

 

Bhāratī Mahārāja: ________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: The quality and quantity of your remembrance – it depends. And smaraṇa, there may be different types of remembrance, and also of quality, and also quantity: considering that we can expect to have the desired result. Hare Kṛṣṇa. Nitāi.

 

ye yathā māṁ prapadyante, tāṁs tathaiva bhajāmy aham

mama vartmānuvartante, manuṣyāḥ pārtha sarvaśaḥ

 

[Śrī Kṛṣṇa says: “As a person takes refuge in Me and surrenders unto Me, I respond and reward accordingly. Being the ultimate goal of all philosophies and doctrines, I am the objective to be attained by all. Certainly, O Pārtha, everyone follows My various paths in all respects.”]

[Bhagavad-gītā, 4.11]

 

Vidagdha Mādhava: So as long as one doesn’t have so much potency...

 

Devotee: __________________________________ [?]

...

Vidagdha Mādhava: Mahārāja, could you tell us something about the war, and how, what a devotee’s attitude is, and how he could prepare for such devastation?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Bhāratī Mahārāja: __________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Ha, ha. That is out of control. One may try his best to save him, and at the same time going on taking the Name of the Lord. And at the same time more than that, how to save the devotees at least higher than, holding higher position than him.

Vaisnava rakha [?] artha rakha [?] and Hari-Nāma: and also śāstra rakha [?]

We must not, while dying we must not forget to serve sādhu and śāstra, Deities, all these things, and if necessary we must give our life, that is to die in harness. You know, ‘die in harness?’

 

Vidagdha Mādhava: Yes.

 

Śrīla Śrīdhara Mahārāja: Not flying away from the battle. When the danger approaches we must die fighting. And our fighting that is for the service of anything which is in connection of the Lord, Mahāprabhu.

 

Vidagdha Mādhava: Mahārāja, many people are going out to the country and establishing farms away from the cities so they can survive the war. The devotees, they should not make such preparation?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Bhāratī Mahārāja: ________ [?]

 

Śrīla Śrīdhara Mahārāja: When fighting begins you must leave the country?

 

Akṣayānanda Mahārāja: He says devotees are going to the country, leaving the city.

 

Śrīla Śrīdhara Mahārāja: Oh! To the villages, rural quarters!

 

Akṣayānanda Mahārāja: Yes, preparation.

 

Śrīla Śrīdhara Mahārāja: Yes, if that is possible, one may do that. To avoid the dangerous spot you may go to the more safe position, with all these properties: that means the Deities, the scriptures, and devotees.

 

laukikī vaidikī vāpi, [yā kriyā kriyate mune / hari-sevānukūlaiva, sa kāryā bhaktim icchatā]

 

    [“O great sage! One who aspires for devotional service should perform all activities, whether Vedic or mundane, in a way that is favourable for the service of Lord Hari.”]

[Bhakti-rasāmṛta-sindhu, Purva-vibhaga, 2.200, from Nārada-pañcarātra]

[Gauḍīya Kaṇṭhahāra, 13.82] & [In Caitanya-caritāmṛta, Antya-līlā, 13.113, purport]

 

    In a human way, what we do for our favourites, our nears and dears, and only retain and in place of these fleshy kinsmen we shall try to do our duty towards the Divine Connection. That will be the difference. Hare Kṛṣṇa. Hare Kṛṣṇa. We won’t be very eager to give up our life. We must be in our duty. But if life goes away, it may go, how can I stop it? But we shall try to live and in the service of our respectable objects, our master. We must not desert our master, at the cost, for the fear of losing this flesh and bone.

 

Vidagdha Mādhava: Mahārāja, some say the war is close, and others say it’s not so close.

 

Śrīla Śrīdhara Mahārāja: It maybe, death individual or total death, in mere quantity every day it is coming and so many are being removed. And only to prepare against that we are trying our best. Death: Grhiti mukeshu _____________________________ [?] That the lord of death has caught me by the tuft of my hair and only by a jerk he will take me up from this life. Thinking this, one should attend seriously in his spiritual duties. This moment I may die. Then what steps should be taken for that? I’m doing that. I shall engage myself most intensely in the service of the Lord. And let the nature discharge his duty. I shall be attentive in my duty. I shall give all attention to my duty, discharge my duty. And the death: let him be allowed to do his duty according to the law of nature. That cannot be avoided. This is sure.

    But if I can save my position in this life it will help me for increasing more intensely my spiritual wealth. So I want to live, I want live, and because the human life is valuable and here we can acquire more eternal spiritual wealth, so I shall try to live. But if it is inevitable we can’t help, we shall be taken away discharging my duty. I won’t allow myself to forget in any time, even by the dread of death, but I try my best not to forget Kṛṣṇa, kāṛṣṇa, Kṛṣṇa and His own. I won’t, I’ll try my best to keep up that memory during the time of my death. This body will vanish but the mental system with those wealth full with the memory of Mahāprabhu and Kṛṣṇa, that will remain. That the atom bomb cannot destroy.

    Death is inevitable we know, everyone knows that it will come, but before that as much as I can amass my desired end of life I shall try. What other alternative they may have, anything? No other alternative. I have come for the highest valuable wealth and I go on with that engagement. And let the apathetic force do their duty in their way. And if Lord wishing, desiring, I may not die: and also I may die, I do not care for that...

 

End of 81.10.02.D

* * * * * * * *

Start of 81.10.03.B_81.10.04.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...jijñāsā. Who am I? Where am I? What am I? What will be my best benefit? All these discussions!

 

dharmasya hy āpavargyasya, nārtho ‘rthāyopakalpate

nārthasya dharmaikāntasya, kāmo lābhāya hi smṛtaḥ

 

    [“All dharmas (religions, duties, occupational positions, social functions) are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational duty should never use material gain to cultivate sense gratification.”] [Śrīmad-Bhāgavatam, 1.2.9]

 

kāmasya nendriya-prītir, lābho jīveta yāvatā

jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

 

    [“Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for enquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”] [Śrīmad-Bhāgavatam, 1.2.10]

 

    We must enquire, where am I, and how I can get rid of the present limitation? How can I liberate me and what is my highest prospect? It is, this chain has been devised for such purpose in our life, but generally we find the opposite. My duty is such, not for to liberate from this unfavourable environment but it is to earn money and money is utilised for sense pleasure. And dharma, that is also generally used to distribute that sense pleasure amongst this environment: that is dharma. What is dharma? To distribute money or food, that is sense pleasure. That is the food of the physical body. And not to enquire, brahma-jijñāsā, from whom:

 

yato vā imāni bhūtāni jāyante, yena jātāni jīvanti

yat prayanty abhiṣamviśanti, tad brahma tad vijijñāsa

 

    [“The Supreme Brahman is the origin and shelter of all living beings. When there is creation, He brings them forth from their original state, and at the time of annihilation, He devours them. After creation, everything rests in His omnipotence, and after annihilation, everything again returns to rest in Him.”] [Taittirīya-Upaniṣad, 3.1]

 

    Not that brahma-jijñāsā, who is around me, who is controlling me, my fate, where am I, and what is my highest prospect? What is the means to that highest goal? All these enquiries they are stopped going on. Earning money and acquiring sense pleasure, and maximum distributing that to our family or to the society, sense pleasure, distribution of sense pleasure. We are satisfied there, these three candidates, physically our duty is done. But no diagnosis, treatment is going on, helping others what he needs.

    The patient says, “Give some bad diet, I like that.”

    I’m supplying that. I don’t care that this will enhance his disease. I don’t discriminate. I’ll supply then the patient dies. That is our inconsiderate help, done by Ramakrishna Mission etc. The guṇḍās are given organised help, without changing their direction he’s going to the hell. “Oh! You’re too tired? I’m giving some help, oh go, be little haste to go to the hell.” They don’t care to change their direction, “That don’t go that side. Come this side, then I’ll help you, come this side. Come this side, you are soul, come towards God. I am helping you.” That is discriminate help.

    Indiscriminate, whatever he’s doing does not matter, “I’m making social work independent of anything else.” What is that? And help to whom? Who is the party, this body, or mind, or the soul within? Who is the party? Whom to help? Who is the party to receive the help? And what is the disease? To save this mortal coil, only to save the mortal coil to help the man within.

    Sometimes it may come in such an acute position that by killing a man may be helped, otherwise he’s going to do such a great mischief that if he commits that he’ll be very badly, in very bad position, stop him before he does such nuisance.

...

...for the help, because soul is immortal; help the soul.

...

This body, of course human body is well and good if it is utilised.

...

    Vaiṣṇava aparādha or Bhāgavat aparādha, if cannot be opposed, kill him, so he may not go to be prey of that most heinous disaster in his future life. Stop him. Hare Kṛṣṇa. Hare Kṛṣṇa. By killing also we can serve a man, we can serve him really, sometimes. So this extreme view we can take to detect and to analyse who is the party, what is good, how one should be helped, what consideration should get preference. Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi.

 

Bhāratī Mahārāja: That may be anti social.

 

Śrīla Śrīdhara Mahārāja: Yes. Socially, society of the ignorant and of the dacoits, guṇḍā society, what’s a society, when society there is a standard, absolute standard, and what’s near to the standard of life then that society should have recognition.

    There is vox populi and vox dei: some say vox populi is vox dei. We don’t care for that. That is wrong. ‘The voice of the people is the voice of God.’ Never! Mass is ignorant. Human beings: there are other sections they may hold majority here; the trees may be majority. They will say that the human section they’re losing, they’re consuming oxygen. No, that is opposite. The human society that are cutting us off – all these things, making bad treatment, they should be banished from here. They’re majority, the majority here is ignorant.

    One German philosopher – “Mass is ignorant.”

    So, even Jinnah [Muhammad Ali] told, before Lucknow Congress: “Brute majority, the brute majority; that will decide the fate of the nation.”

    “The voice of populi is the voice of God.”

    Never! They’re ignorant, they do not know. Then what is the necessity of the leaders in the religious field? Why did Jesus come? Mohamed come? Śaṅkara come, leading. The genius, they come and lead the masses generally and so many are their followers. What is this? Mass is ignorant. Experts should be adored in every field, and also in the field of religion, the experts, they should be adored, they should be followed. We should take their ideal. But vox dei should be vox populi, so no question of Bible, Koran, or Veda, if the voice of the people is voice of God. They differ at times and the voice of the God will also differ. No truth eternal. There cannot be any eternal truth, and no necessity of relation through the Veda, through the ṛṣi, the experts, through the mahājana, the great men, the revealed truth. This is atheism.

    Society if they follow the direction of Veda, the religious experts, revelation, the revealed truth, then the society will be saved. What society? They’re all fallible creatures. Every day they can find that they’re committing so many mistakes. They’re infallible directors of the society, and ludicrous. Dekhi diti tini avastaya [?] Three stages are found in every day in a person and he says, ‘I am the leader.’ Repenting his own activity, and he’s a leader. What a society! Society should be guided by great men.

 

Bhāratī Mahārāja: ____________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]

    Caitanya-Bhāgavat. Whom we find in one day three stages, in three stages, and he says that, ‘I am the leader of the society.’ This is a fun. _______________________________________ [?]

    Caitanya-Bhāgavat perhaps! No stability in him, found, in three parts of day, he gives opinion of three varieties, and he says, “I am the leader. Accept me.”

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Here I stop. Nitāi Gaura Hari...

...

    That will all be dissolved and vanish, will go away.

 

Bhāratī Mahārāja: So in the Bengali you have:

Tomar naney amar bhagavat das nama rupa candan lek lupta hoi jale [?]

So in the name of liberation...

 

Śrīla Śrīdhara Mahārāja: Only positive attainment. That will vanish. I shall be forced to come in the marginal position, neither this side nor that side, just in the marginal position. That is what is favourable to banish that, neither ___________ [?] mukti, the liberation. Liberation, that is imaginary line, imaginary position, not anything positive. So whatever little positive connection I have got with me I have to dissolve that, abandon that, because I’m mukta, mukta-vimukta, liberated from anything and everything. I can’t participate, then I’m in bondage with that. But I have got my attraction for the prasādam, for the ornaments, for the avasesh,

 

tvayopabhukta-srag-gandha-, vāso 'laṅkāra-carccitāḥ

ucchiṣṭa-bhojino dāsās, tava māyāṁ jayema hi

 

[Uddhava says: “Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (māyā).”] [Śrīmad-Bhāgavatam, 11.6.46]

 

    With the remnants that are offered to the Lord, with the help of that I shall get my bhakti devotion towards the Lord. And if I’m a follower of mukti proper then I shall have to leave all these things also. So go away, go away; don’t try to pollute me. Hare Kṛṣṇa.

 

Bhāratī Mahārāja: So when you say bhakti here you’re saying:

amar bhagavat das nama rupa candan lek lupta hoi jale [?] So this Bhāgavat here means my Lord?

 

Śrīla Śrīdhara Mahārāja: Amar bhagavat das nama, that I am the servant of Kṛṣṇa. This name will go away, vanish. I have got connection; I am a servant of Kṛṣṇa. I can’t remain that because I’m mukta from every aspect. And the candan also, the stamp is there, I’m Bhāgavat dāsa. The stamp I shall have to give up, that I’m Bhāgavat dāsa. This stamp is there, the Tulasī mālā, this candan, ________ [?] all these things.

    One of our God-brothers, Bhaktivinoda Ṭhākura’s disciple, Prabhupāda’s sannyāsī, Tīrtha Mahārāja, used to tell that, “If in the municipal area any dog moves hither thither without a...

 

Devotees: Tag. Collar.

 

Śrīla Śrīdhara Mahārāja: ...leather collar, then that is shot. Then the servants of the municipality will shoot that dog. So with this _________ [?] we have got this Tulasī mālā, that we are servants of Kṛṣṇa. Then no one will venture to harm us. And without this Tulasī mālā we may be shot down like the dog: who belongs to none. So I won’t leave this valuable leather collar, this Tulasī mālā. ________________________________________________ [?] From Padma-Purāṇa.

_______________________________________________ [?] “Whomever you’ll find with such signs, leave them.” Yāmarāja says to the dūtas. “Others you take to me.”

 ________________________________________________________________________ [?]

“Fetch them towards me who have not got such signs on their body.” He’s ordering his dūta.

____________________________________ [?]

 

Bhāratī Mahārāja: Mahārāja, there’s another śloka here.

 

Śrīla Śrīdhara Mahārāja: ___________________________ [?]

 

Bhāratī Mahārāja: Yāmunācārya, one śloka...

 

Śrīla Śrīdhara Mahārāja: ____________________ [?] Those that are after mortality, asat __________________ [?] which is not existing, which is imaginary, asat, and from that you come which is not good, which is, the asat people means that are not honest, those that are running after transient pleasure, selfish pleasure, asat.

 

Bhāratī Mahārāja: ___________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________________ [?] means ordinary, other than, other than Your devotees, that is _______ [?] Your devotees and other than that _________ [?]

 

Bhāratī Mahārāja: Of these two, devotees and non devotees.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhāratī Mahārāja: Of those two, I see.

 

Śrīla Śrīdhara Mahārāja: “Anyhow I want Your association in any form or other, even the servant of the servant of the servant of You. And others who are not connected with You I don’t ________ [?] that ordinary people, I don’t want to be a good position even equal to that of a Brahmā, the creator. Even I’m offered to have a position like that of a Brahmā with connection of the ordinary people I don’t want that. But I want to be even the birth of an insect or worm in the room of Your devotee.”

 

kīṭa-janma hau jathā tuwā dās, tuwā bahir-mukha brahma-janma nāhi āś

 

    [“Let me take birth as a worm, as Your servant. I would forsake a birth as Brahmā the creator, if that birth was devoid of Your service, O Kṛṣṇa.”] [Śaraṇāgati 3.5, From The Songs Of Bhaktivinoda Ṭhākura, p 13]

...

    Bhaktivinoda Ṭhākura’s another poem, mānasa, deho, geho, yo kichu mor, [From Śaraṇāgati 3.1] there.

 

    “I want to be, if by the course of the law of karma I in future to have any birth anywhere in Your creation, then this is my prayer that any birth I may have, even that of a worm or insect, I’ve no objection. But only my prayer to avoid the company of those that are apathetic to You. Even an honourable position like that of Brahmā is offered to me I don’t like it.” Kīṭa-janma hau jathā tuwā dās. “I prefer the birth of a worm in the room of Your, in the house of Your devotee. And: bahir-mukha brahma-janma nāhi āś, and even the position of a Brahmā I like to reject. I have no taste for that. What to speak of other higher birth. Even the man who is the creator of this mundane world, bahir-mukha brahma, I do not want his position even.”

 

    That is śuddha-bhakti. Real devotion is there. And another striking point, Yāmunācārya he was almost Guru of Rāmānujācārya. Rāmānujācārya’s life perhaps you don’t know? Yāmunācārya he was Guru of Rāmānuja we may say, though perhaps Rāmānuja did not meet him. Yāmunācārya was good scholar and he was continuing the study in a tol, in a school, of Gurukula.

    Then at that time one King came and he gave an announcement. In the King’s name some announcement was given out that, “My court paṇḍita he wants to know if there is any scholar to discuss with him about the teachings of the scriptures, Veda, etc. Then he may accept this.” A golden thing was sent from door to door, a golden ______________ [?] gourd or something, a golden...

 

Bhāratī Mahārāja: Ornament?

 

Śrīla Śrīdhara Mahārāja: Not ornament, a fruit _______________________ [?]

 

Bhāratī Mahārāja: Pumpkin.

 

Śrīla Śrīdhara Mahārāja: Pumpkin like, that thing was sent with declaration that, “Hold this. If anyone is there who ventures to discuss about the meanings and purpose of the Vedic School.”

    Then Rāmānujācārya’s Guru avoided that, “No, I won’t go.”

    That Yāmunācārya was there. His name was _________ [?] something was his name, he told, asked his Gurudeva to take the challenge. “You keep up this.”

    “No, no, no, I get some money from the state. That he’s all in all in the state, he’s the appointed paṇḍita of the King. If he wants he may stop my, stop the money what I get every month to keep up the school, so I won’t like to disturb that gentleman.”

    Then Yāmunācārya told... ___________________________________ [?]

    Then Yāmunācārya told, “No, I want to take the challenge. You are my Gurudeva, and when I am here you will sign that you are not fit to discuss with him, I can’t tolerate that. I must go to discuss with that raja, the scholar of the raja.”

    Then he could not calm him so it was taken and Yāmunācārya went to the court. And there was already a rumour spread that a boy is coming to discuss with the court paṇḍita, so many scholars gathered also. “What’s the matter? The boy will come to such a big scholar to discuss things with him?”

    Then Yāmunācārya is going, and in the harem the Queen is there and the King also there. There is a talk between them. The Queen says, “Alam bhayu [?]” “Now he has come.” And they set a bet on the future proposition that if he, if this boy be victorious, the Queen took the side of the boy Yāmunācārya that, “This boy he must be victorious in this fight.”

    Then King told, “No, it is not possible. My court scholar he’s a great paṇḍita, he’s a great scholar. What this boy will do?”

    Then, “Suppose if this boy he’ll be victorious, what you will give?”

    Then the King told, “My daughter I shall marry with him, and half of the kingdom I shall give to him.”

    “Yes, surely he will do, be victorious.”

    Then the sitting for discussion. He was very much enraged that this boy has come and taken the challenge, he cannot do because he has already given announcement that whoever will come he will talk with him, so can’t avoid. But still he feels much insult that, “I have so many scholars. All are afraid of me, and this boy has come to insult me.” Then when they sat together the court paṇḍita he asked a question. “Will you be able to answer my questions?”

    “Yes. I shall try.”

    “I put three questions to you.”

    No, the court paṇḍita told, “Have you come to discuss and to defeat me?”

    “Yes I have come.”

    “Put any question. I shall cut it asunder.”

    “I put three questions to you. One,” then Yāmunācārya put this question. “One question, I say that your mother is not barren, who cannot produce child, your mother is not barren. You are to prove that your mother is barren; this is one.

    The second, the King I say the King is pure in character, our King is of pure character. You are to prove that he’s impure.

    The third, the Queen is a chaste lady, I say. You are to prove that she’s adulterer.”

    So how he’ll be able, he can’t say anything, sweat came in him. Three questions put. Then after some time, and men and other scholars they’re waiting with _________ baited breath, breathless they’re waiting. Then the court paṇḍita, the raja paṇḍita he came with a thunderous voice, “Can you answer these questions?”

    “Yes.”

    Then the excitement grew to the extremity. “How he will be able to put these questions?”

    Then he quoted from – their pramāṇa, that is proof, must be given from some scripture or so otherwise it won’t be accepted. He quoted one that: “If the son of a lady is worthless then she may be condemned, called barren. One who has produced a son like you who is so boastful and who has got no real sense, she may be considered to be a barren lady. ______________ [?] valueless child, producing a valueless child, the mother is accused that she’s barren. It is mentioned in such Purāṇa.”

    What to do?

    “Next, the King is not pure, he’s sinful.”

    “Can you prove?”

    “Yes. King is impure.”

    “Why?”

    Again quotation from scripture: “King is receiving taxes from the subjects and thereby with these taxes their sin is going always to the King. And he performs yajña and other activities, thereby he’s becoming, he’s purifying himself. But because the tax comes always and with that sin comes to the King and so he may be considered to be impure, for the sin of the subjects.” And quotation given; can’t refuse.

    Then the third and most terrible: “The Queen is not a chaste lady.”

    All are waiting with breathless attitude.

    Then he told that, “There are so many gods always living with the Queen, er, with the King, eight gods or so they’re always living.”

Mahati devatara raja nava rupena tisthati [?]

    “There are some eight gods they’re always with the King. So when the King meets his wife the gods are also there, so in that sense, in the sense of chastity what we conceive, that is disturbed.”

And that was accepted. “Yes. We can’t deny that.” So he was subdued.

 

    Priti vadi vancar [?] Then, another title he got, priti vadi vancar [?] Yāmunācārya.

Then there is another point. ________________________________________________ [?]

    When he was asked perhaps by the King before they began the discussion, “Then you boy, will you be able to come into dispute and discussion with this big paṇḍita?”

    When the King put this question to Yāmunācārya then he answered:

_______________________________ [?]

    “Oh, you lord of men, I may be a young man, a very young child, but:

___________________________________ [?]

    But my knowledge is not, my sarasvati, my voice, she’s not a girl:

___________________________________ [?]

The poison, the venom of a small serpent, is it not sufficient to kill a person?

_____________ [?] A very small serpent _______ [?] the son of a serpent, the venom of the son of a little serpent, is it not sufficient to kill a man? So I may be a boy, but my knowledge is not like that of a boy. So I think I shall be able to fight with him.”

 

    And when the fight finished the Queen came and asked the King, “Keep your promise, I want to give my daughter to this boy, and half of the kingdom you must give to him.”

    Then it was done. And for some time he was engaged in – he was in the line of Vaiṣṇava thought, some time passed he’s engaged in that, in the pleasure, in the marriage, and the king royal life.

    Then one old devotee, he was very fond of a particular vegetable, sak, and one follower of Rāmānuja section used to supply that vegetable every day to him, to his cook. He’s now a King.

    Then one day he asked the cook, “Where do you get this kind of vegetable every day? It is not found during the whole time of the year. It is rarely found.”

    “One sādhu, he takes this vegetable for you. How he has known that this is very favourite vegetable to you?”

    “Then please ask him, ‘What does he want?’”

Then he asked the sādhu, the cook...

 

Devotee: _________________________________________ [?]

...

Śrīla Śrīdhara Mahārāja: Then that Yāmunācārya asked his cook, “Who gives this kind of supply: my favourite vegetable?”

    He told that, “One sādhu.”

    “You ask him, what does he want from me?”

    Then he asked. And he told, “I want to meet him once.”

    And that was granted, and when that sādhu met him he began to weep, cry.

    “What is this that you are such a great hope of our, future hope of our sampradāya. Now you are such a big, extraordinary scholar and you are now enjoying the kingdom, and our sampradāya sustains a great loss. The other party, that is Śaṅkara School and others, they’re encroaching on our prestige, and you are sleeping, engaged in...”

    Then he gave some assurance, “I shall, yes I shall...

 

Bhāratī Mahārāja: Sarvabhavan ________________ [?]

 

Śrīla Śrīdhara Mahārāja: Oh, in a car? All right! But Caru Swāmī perhaps he’s gone to Bombay.

    Then from that time Yāmunācārya he again returned to work for the Vaiṣṇava School and for śaraṇāgati we find very high thoughts from him about Kulaśekhara Āḷvār as well as Yāmunācārya.

    In one poem he has written: “O Lord, now I think I’m abnormal consciousness. I pray to You that only engage me in Your service, or service in Your department, service of the servant of the servant of the servant. This is my, I’m surrendering to You. I’m writing this bond now. And if in future, I’m in full normal conscious now, but my future may not be guaranteed. If in future I want no, no, I want something, You please won’t care that. Whatever I’m praying for me this please sanction. This is eternal. This is for forever. I don’t know in future. I may pray something else, but don’t give that, don’t give that. This is my final prayer. I’m fully in normal conscience now. And that should be considered as abnormal if in future I want anything else.”

 

    In this way many things we find, the real sign of śaraṇāgati in his writing.

 

And in last time in Śrī Rangam when he was going to depart he asked for, called for Rāmānuja. Rāmānuja was then a rising scholar at that time, he called for Rāmānujācārya.

    “I want to meet him.”

    But when Rāmānujācārya reached that place he’d already passed away. He could not speak...

 

End of 81.10.03.B_81.10.04.A

* * * * * * * *

Start of 81.10.04.B_81.10.05.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ____________________ [?] Then he found that three fingers are closed in this way. There is a custom in that land is to count anything; we do in this way, but the fashion there, one, two, three, in this way. Then Rāmānuja found that three fingers are closed in this way, that three questions he had; “Questions means he had to tell three things to me. What he could have told me?” He conjectured, conceived, Rāmānuja. “I find that three things are necessary for our sampradāya, for our clan, indispensably for the propaganda of Vaiṣṇava religion. One, the real commentary of Vedānta: Śaṅkara has given but our sampradāya has got no commentary of our own. I shall prepare, write a commentary.” One finger: that bent finger was erected, disclosed.

    Ke? Abhimaṇyu! Gaura Hari.

    Then another, Rāmānuja, another thing: “Śruti, the arcana padyati, that is very necessary to keep up the sampradāya. I shall prepare one from the Veda and Purāṇa collection, compilation.” Another finger was disclosed. And the third – first the commentary of the Upaniṣads, and then that of Vedānta, and then one arcana grantha, three things, and all were astonished to see how the fingers, closed fingers were disclosed again. And then with great joy, victory, and Rāmānuja was accepted as the sole leader of the whole Vaiṣṇava sampradāya at that time, from that time.

    Yāmunācārya, his poems were very authentic, and the subject of śaraṇāgati, surrender – how to surrender to the Lord, how one, what is required to surrender, what things are necessary, if one wants to surrender to the Lord? The test is there. If you can accept all these conditions in your relationship with the Lord, then of course you may be considered that you are surrendering, śaraṇāgata. The authority in śaraṇāgati’s conception: Yāmunācārya.

  Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

 

Bhāratī Mahārāja: So Rāmānujācārya took sannyāsa from Yāmunācārya at that time?

 

Śrīla Śrīdhara Mahārāja: Not Yāmunācārya: that is another thing.

    After Rāmānuja there were two Schools amongst Rāmānuja sampradāya, one Teṅkalai, another Vaḍakalai, afterwards. Up to Rāmānuja there was only one. Those that give more importance to the advices of the first Ālwār, who came from rather an untouchable section, his name was Śaṭhakopar, his sayings are considered to be of the highest importance in that School, in Tamil language. Those that have got greater reverence for them that is Teṅkalai.

    And then Deśikācāryya, one of the scholars in the Rāmānuja School, he laid more stress in the Vedic School, Veda, Upaniṣads, Purāṇa, etc. And secondary in that Śaṭhakopar, so that section is known as ācārya sampradāya. During the time of Rāmānuja they both were one, then the subdivision between the two.

 

Devotee: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhakti Rakṣak Śrīdhara Deva Goswāmī Mahārāja kī jaya! Jagat Guru Śrīla Bhakti Rakṣak Śrīdhara Deva Goswāmī Mahārāja kī jaya! Śrīla Prabhupāda kī jaya!

 

Śrīla Śrīdhara Mahārāja: Jaya! Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Śrīmad A.C. Bhaktivedanta Swāmī Mahārāja kī jaya!

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Sevā Vrnda kī jaya!

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Gaura premānanda Haribol!

Now, what’s the news? Caru Swāmī started for Bombay?

...

Bhakti Caru Swāmī: Mukundamālā Prabhu, also from Los Angeles. And Kaśirāma Prabhu, he’s also from Los Angeles. And especially all of them have heard your tapes very much.

 

Śrīla Śrīdhara Mahārāja: From Dhīra Kṛṣṇa Mahārāja?

 

Bhakti Caru Swāmī: From Dhīra Kṛṣṇa Mahārāja, so they’re very keen to have your darśana at your lotus feet.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. All right! You’re coming direct from Calcutta?

 

Bhakti Caru Swāmī: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Yes. You are to take anything?

 

Bhakti Caru Swāmī: Yes, that we will take.

 

Śrīla Śrīdhara Mahārāja: Prasādam. And they’re well? Dhīra Kṛṣṇa Mahārāja and, they are coming, when they reached India?

 

Devotees: _________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: And today?

 

Bhakti Caru Swāmī: Today’s the fourth of November.

 

Śrīla Śrīdhara Mahārāja: They’re travelling through tīrtha or where?

 

Bhakti Caru Swāmī: Actually they specifically came to have your darśana Mahārāja, and then they will go to some other place. They’ll go to Vṛndāvana for Prabhupāda’s disappearance and...

 

Śrīla Śrīdhara Mahārāja: They will go?

 

Bhakti Caru Swāmī: Yes. On the first of November, so they want to be here for your appearance day, for your Vyāsa-pūjā day.

 

Śrīla Śrīdhara Mahārāja: But they reached India, and so long where they were staying?

 

Devotee: He’s staying with Bhakti Caru Swāmī.

 

Bhakti Caru Swāmī: In Calcutta they stayed a few days and then they went to Purī Dhāma.

 

Śrīla Śrīdhara Mahārāja: Oh, Purī. All right! Like flowers, mālā means the garlands, the garland, so many valuable flowers. That is all śaraṇāgati. They are all disciples of Swāmī Mahārāja?

 

Bhakti Caru Swāmī: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Śaraṇāgati. Hare Kṛṣṇa. Dhīra Kṛṣṇa Mahārāja is also expected to come here?

...

    Mṛdaṅga, this is small mṛdaṅga with kīrtana, and the vibration in a limited circle. But bṛhat mṛdaṅga praise can send the sound, visualised sound to the farthest corner of the world and can produce permanent effect. That is also saṅkīrtana in a different form. Gaura Haribol. Gaura Haribol.

...

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]

 

    What does he say?

 

Bhakti Caru Swāmī: He’s quoting from your talk Mahārāja. You were explaining this praṇipātena, paripraśnena sevayā and you were saying that the absolute knowledge is to be served. He was quoting that.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. And we can’t utilise that for ours, to serve us.

 

Bhakti Caru Swāmī: Yes.

 

Śrīla Śrīdhara Mahārāja: Yes, that is the idea. Higher knowledge can’t come to serve the lower knowledge. No benefit thereby. That is offence against the higher knowledge. Only we can connect with them with the spirit of service. The Hegelian philosophy, ‘Reality is for Itself,’ never subservient to any other thing. Then that will hold the supreme most position. The higher knowledge, higher thing, if we really want only in the spirit of service we may be connected with them and never otherwise, never otherwise.

    Surrender, and the position, the relation with that also will be to the degree of surrender. Otherwise we won’t be able to enter into that domain. Surrender. No prejudice should be carried from behind. All prejudices, that praṅipāta, with the attempt of praṅipāta all old prejudices should be left out. Then paripraśna the inquiry is, only will be genuine when we can give up all our past prejudices. Then the real inquiry, bona fide inquiry only will begin. Praṅipāta, the prejudices, the past experiences of life, they will be dismissed, and then pariprasna, the inquiry will be honest, paripraśna.

    And then the bond; “If I get You, I am to surrender. I am to serve, and never to utilize for my base purpose of life.” That will come, take us in real connection of the higher knowledge, or love, or beauty, or anything of our inner aspiration. It is within us. Birds of the same feather flock together. Samase lavagenti________ [?] That sort of thing, a drop within us, so it is possible for us to venture to go that side, svarūpa, svarūpe sabāra haya, in the innermost function of our soul we may find that that is our home. That is our home, and we are wandering in the foreign land, this consciousness of the foreign ways and ultimately our illusory concoction, māyā. Only Kṛṣṇa is reality. Kṛṣṇa with His paraphernalia: that is only reality. And this is all deviated consciousness from the truth, deviated conception from the truth. And so it does not stay, it is mortal. And that is a boon indirectly, that it vanishes. Bad things which are not real, which are not good, that vanishes. That is a boon for our life. If we get chance to get reality, once attained, we are not to lose.

 

[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]

 

    The Kṛṣṇa Himself, when He says this word I think that it is so sweet that Kṛṣṇa Himself also impressed with the sweetness of His own dhāma, own paraphernalia, paramaṁ mama.

 

    “My dhāma is param, it is honourable, and it’s desirable, and very sweet, My dhāma, tad dhāma paramaṁ mama.”

 

    What to be in the consideration of us, Kṛṣṇa Himself feels that His dhāma is a param dhāma. His domain is very desirable and very beautiful and very sweet. Yad gatvā na nivartante - if one can enter once, no possibility of being discharged from that position, the eternal, the nature of eternity requires such. Gaura Haribol.

    Then Mukundamālā Prabhu, and another?

 

Devotee: Kaśirāma, and Gurutama______________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: _________________________________________________ [?]

...

    Servitors in the bṛhat-mṛdaṅga, bṛhat pracāra, service, any lip deep chanting, that is not chanting proper if it is not surcharged with the spirit of service. Surrender is the beginning of service. We are to enter into the realm of service through the gate of surrender, then we will be advised what to do. And they will utilise us. So need of the Vaiṣṇavas, the guides there. It is a great need to have a Vaiṣṇava. Why? They will guide us. They have got experience of that field. They can guide us.

 

    The Lord says, “Who are My servants, they are not real servants. But who are servant of My servant, they are real servants.”

 

    That means that. In reality, we find the guidance of the Vaiṣṇava can introduce us in that new land. And that will be more fruitful for our purpose. So Vaiṣṇava, Vaiṣṇava.

    In the beginning we may think, in the crude state, “That why so much mention about the Vaiṣṇava? I want the Lord Himself. And they, the sādhus, Gurus, they always take Vaiṣṇava in the middle. Between myself and between God, the Guru, Vaiṣṇava, Guru also may be tolerated to such an extent, but Vaiṣṇava, Vaiṣṇava, always so much importance given to the Vaiṣṇava.”

    To come between us, it seems to be undesirable in the beginning. But as much as we grow we will find the stress is given for the real benefit of the newcomers. Without their guidance, we are unknown. Of course by God’s will they are appointed to guide us. But their guidance is essentially necessary for our, ________ for every purpose of service. They are not enemy, they are not trespassers between us.

    But as I gave some instances, that the glass, the glass spectacle, apparently it is a barrier between the sight and the seer, the eye and the sight. But it enhances our sight, though apparently it is a barrier between the two. And also in the telescopic system, so many apparent trespassers between the thing to be seen far away and here, but they enhance our sight, so many telescopic systems, so: tvad bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya. A very important thing to guide us, as many guardians I shall have over my head, the finer vision will pass through one, two, three telescopic system; that is far things which are very distant that will come near by the help of so many glasses between the two. Which is considered by the ordinary people as so many barriers, but they are to enhance the sight, so: tvad bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya

 

[maj-janmanaḥ phalam idaṁ madhu-kaiṭabhāre

mat prārthanīya mad anugraha eṣa eva

tvad bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-

bhṛtyasya bhṛtyam iti māṁ smara lokanātha]

 

    [“O Supreme Lord of all beings, O slayer of the demons Madhu and Kaiṭabha, this is the purpose of my life, this is my prayer, and this is Your grace - that You will remember me as Your servant, a servant of a servant of a Vaiṣṇava, a servant of a servant of such a servant of a servant of a Vaiṣṇava, and a servant of a servant of the servant of a servant of a Vaiṣṇava’s servant’s servant.”] [Śrī Kulaśekhara’s Mukunda-Mālā-stotra, 25]

 

    In the land of exploitation, if there are so many servants that may not disturb me, so many servants I have got to command, but just the opposite there, so many guardians, there are so many well wishers. In this way we shall try to have view of them, so many guardians and well wishers. As many guardians I shall have there, I will be free of any fear. So many guardians, so many well wishers I have got so I don’t care anybody. So in that light we are to see the Vaiṣṇavas, the sādhus. Of course in real plane, I am not talking of the sham, the imitationist, but in the real sphere, case is such there. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

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]

 

    It will attract our service for that plane. Gaura Haribol. Gaura Haribol. The subjective plane, just as here, within the matter, now the most graphic and most original force have been invented or discovered: perhaps electric current, is it not? It is the most basic and fundamental forces. Of all forces we can find here, the most all pervading force, even it can work in the moon, in the sun, only electric current, is it not? What is that, it comes from the ethereal plane. That is the most precious and most powerful force ever discovered. So also in the subjective realm, this is in the objective. In the objective plane, the most fundamental and powerful plane of forces is discovered as electricity, atomic, something like that.

    So in the subjective realm the most fundamental and deepest plane, that of beauty and sweetness and love, not of power, not of knowledge. Not of knowledge and not of power but of beauty, but of love, most extensive, most powerful, forceful, and most original plane, in the subjective realm.

    And we are only a member of the subjective world, the soul. The soul is a member of the subjective world, not of the objective. And the subjective, super subjective, super super subjective, the highest plane is Goloka. Full sphere, Goloka means solid circle. Not plane circle. Hemisphere is Vaikuṇṭha and full sphere is Goloka, a solid circle, from the centre, equally distributed.

    Here of course our conception of a circle is a limited thing to us, but it is infinite and the rasa is distributed in such a way – the full fledged theism, in other words. Theism means the realistic existence. Atheism, nothing, that is a pessimistic view, nothing. Our desire, the inner desire may not be fulfilled. Atheism, there is nothing to satisfy my inner thirst.

    But theism, yes, theism means Oṁ, Oṁkāra. The meaning of the Oṁkāra, the praṇava is yes, positive. Veda in the very seed form is Oṁ. Oṁ, what it the meaning of Oṁ? Oṁ means yes; in one word, what is your inner inquiry, that is, in one word the Veda, the revealed truth, the seed of the revealed truth says, “Yes” in one word. What is yes? What is your innermost hankering for, that is. Then what is that? Then the revealed truth from the Upaniṣad, Veda coming, this is by stages, this is so, this is so.

 

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.”] [Mundaka-Upaniṣad, 1.2.12]

 

yasmin vijñāte sarvam evam vijñātam bhavati / yasmin prāpte sarvam idam prāptam bhavati

 

    [“By knowing Him, everything is known - by getting Him, everything is gained.”]

 

    The gradual process to reach that goal: the innermost inquiry within your heart. It is, how it is? It is such and such, it is such and such. And in this process you are to come, you are to reach there, all these things. Theism means Oṁ, yes, existence, existence, in one word, it is, it is. Gaura Haribol. Gaura Haribol.

 

Bhakti Caru Swāmī: Rūpa Goswāmī has described Oṁ, as in three syllables, as representing Kṛṣṇa, Rādhārāṇī, and the living entity.

 

Śrīla Śrīdhara Mahārāja: Ah u ma, Kṛṣṇa, Rādhārāṇī and?

 

Bhakti Caru Swāmī: Living entities.

 

Śrīla Śrīdhara Mahārāja: Paraphernalia.

 

Bhakti Caru Swāmī: Paraphernalia.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhakti Caru Swāmī: I forget the śloka. Do you remember the śloka?

 

Śrīla Śrīdhara Mahārāja: Ah u ma when analysed.

 

Bhakti Caru Swāmī: Actually how do we relate to that Mahārāja, because Oṁ to us was always a Māyāvādī impersonal representation...

 

Śrīla Śrīdhara Mahārāja: So Kṛṣṇa, the knowledge is there, full knowledge is there. And the aspiration of the knowledge, that is ānandam, sundaram, that is there. The potency is there.

 

śyāmāc chavalaṁ prapadye, śavalāc chyāmaṁ prapadye

 

[“By the help of black (śyāmā), we shall be introduced to the service of the white (śavalā); by the help of white (śavalā), we shall be introduced to the service of black (śyāmā).”] [Candogya- Upaniṣad, 8.13.1]

 

    Jñāna bala kriya ca. Thinking, feeling, and willing, feeling, thinking is there, Kṛṣṇa is there, feeling is there, and willing, Baladeva, the paraphernalia. Baladeva, Yogamāyā, sandhinī śakti, paraphernalia, the environment, Kṛṣṇa, Rādhārāṇī and the environment, three things necessary. And that is perverted reflection here. But in the reality, these three substances analysed, advaya-jñāna analysed, we find these three things eternally. The potency, the hlādinī, the sandhinī, is the paraphernalia, sandhinī; and hlādinī, Rādhārāṇī, She is the very perfect seed, from the taraṅga, the waves are coming. She is the root, hlādinī. And samvit, the enjoyer is there, Kṛṣṇa, in these three, ah u ma.

    And here in the perverted reflection ah means Brahmā, u Viṣṇu, and then ma, Mahādeva, paraphernalia of destruction. Stristi stiti pralaya, ah u ma in this perverted relation, relatively, and there in the eternal, in that way. Jñāna bala kriya ca, thinking, feeling, willing: the enjoyed, the enjoyer, and where and what for the enjoyment, Hare Kṛṣṇa, paraphernalia. Gaura Haribol. Nitāi Caitanya. Nitāi Caitanya.

 

Bhāratī Mahārāja: Jīva Goswāmī also gave another definition of Oṁ in Bhakti-sandarbha.

 

Śrīla Śrīdhara Mahārāja: What is that?

 

Bhāratī Mahārāja: That Vṛndāvana Dāsa Ṭhākura he was talking about the different devotees which appeared in Navadwīpa which are Avatāras. And he referred to Jīva Goswāmī saying that Jīva Goswāmī explained Oṁkāra as being the embodiment of all the different Avatāras. The different Avatāras, their origin is from Oṁkāra.

 

Śrīla Śrīdhara Mahārāja: That analysis from the different layers. All the Avatāras in Oṁ, guṇa Avatāras, then this śaktyāveśa, they may be classified under these three heads, ah u ma. Some are creative faculties, some sustenance, and some withdrawing, in this world, in reference to this world. They are under this jurisdiction. In all different functions, the main is this, sandhinī, hlādinī, samvit, that is the central analysed of the spiritual prime cause, advaya-jñāna. And then according to the necessity in the gradation this may be applied in different position, in different way. All branches somehow or other from these main three branches of advaya-jñāna, in different perspective, different plane of view.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Nitāi Caitanya.

_____________________________________ [?] When did we begin? Eight?

 

Devotee: ____________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Then where they will stay? In that house?

 

Bhakti Caru Swāmī: ___________________ [?] They have put their luggage downstairs, where Mahārāja and Venkatta Prabhu was staying, below you here, just in this room.

 

Śrīla Śrīdhara Mahārāja: No, they’re in that house.

 

Bhakti Caru Swāmī: No. They have shifted over so we have our luggage in that room right now.

 

Śrīla Śrīdhara Mahārāja: Where? Here?

 

Bhakti Caru Swāmī: In the previous room, yes.

 

Śrīla Śrīdhara Mahārāja: There’s a patient there perhaps?

 

Bhakti Caru Swāmī: No. That is in the big room Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Of course, if you manage, if you like you can do that.

 

Bhakti Caru Swāmī: No, in the big room...

 

Bhāratī Mahārāja: Mahārāja, where is the example of the monkey and the cat, śaraṇāgati?

 

Śrīla Śrīdhara Mahārāja: Markaṭa-nyāya and mārjjāra-nyāya.

 

Bhāratī Mahārāja: Where is that coming from, Rāmānuja?

 

Śrīla Śrīdhara Mahārāja: Rāmānuja. The Rāmānuja, when they divided into two, the Teṅkalai and the Vaḍakalai. Vaḍakalai means those that give more importance in the Vedic scriptures and the Teṅkalai those that give important stress in the Tamil scriptures.

 

Bhakti Caru Swāmī: Āḷvārs.

 

Śrīla Śrīdhara Mahārāja: Āḷvārs, coming from, beginning, that Śaṭhakopar, Nammālwāra. So they, the Tamilians, the Tamil School, that is the Teṅkalai, they give more stress to mārjjāra-nyāya. That mārjjāra means this cat, cat’s dealing with her cub, kitten. The kitten does not do anything. But where to move, what to do, the mother cat she takes, catches by the neck and moves here, there wherever she likes removes. The kitten she does not, he does not do anything, no attempt to be seen on his part. Whatever the mother does, for removal, for eating, feeding, all these things. That is mārjjāra-nyāya.

    And the markaṭa-nyāya, the cub of the monkey he catches on the body of the mother. And the mother takes, removes here, there, wandering. But the duty of the cub is to catch the mother’s body.

    So the Vedic School of Deśikācāryya they say, “You have got free will oh jīva, you have got something to do, śaraṇāgati. You have your own part to play, it is maybe very small, but still you have some part. You are endowed with free will and you must have to utilize your free will.”

    And the Teṅkalai system they say, “No, we have nothing to do. Only we think that we are His, and whatever is necessary He will do on our behalf.”

    So this is the difference of the two schools.

    The Deśikācāryya, the Vedic School they say that, “Some action for free will is there. Your acceptance, your consent is necessary. The rest will be done by the Lord. But your consent, your free will acceptance, something, whatever, however meagre it may be, but it must be there, your consent.”

    And the Teṅkalai, “No, we have nothing to do.”

    But our consideration is nearing this, Vaḍakalai School, the Vedic School, Deśikācāryya. That jīva has got something to do, the cooperation, the consent, otherwise how the jīva can have this samshar. Then everything is His līlā. If you have nothing to do then everything is God’s līlā, His līlā and they are all dolls to play in the hand of the Lord. This is in the highest stage in the highest realized position. That stage is to attain, but to begin to acquire that stage, he gives jīva independence. Because jīva is a part of the subjective world, so naturally he is endowed with freedom. There can be no consciousness where there is no freedom. But a very particle, the freedom is also very small. But spirit and no free will that can’t be. So in the service, the freedom is maintained, otherwise vilāsa, that cannot be maintained, in the Goloka also. Everyone, they’re mostly actuated by the feeling, by Yogamāyā, by the love, by hlādinī. But still they have got their meagre personal consideration and that is influenced by all the good environment, favourable environment they’re within. Otherwise their name, their līlā, their service, everything is their particular, how it is possible? So individuality in the atomic energy is also to be maintained all through, and we do not deny the influence of the environment also. But still the environment cannot devour the personal character or existence of anything and everything.

    Gaura Haribol. Gaura Haribol. So now we may stop: nearly ten?

 

Devotee: Yes, nearly ten Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Gaura Haribol. You are to look after them on our behalf.

...

Devotee: In the west now they are using so many means to collect money for pushing on Kṛṣṇa consciousness. I wanted to know, a lot of these means seemed to be, when Śrīla Prabhupāda was on the planet, they weren’t exactly being used, now there is...

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Bhāratī Mahārāja: _________________________ [?]

 

Śrīla Śrīdhara Mahārāja:...preaching purpose there, the means is justified by the end. But if there is any impurity in the end, in the object, then the whole thing is wrong. Otherwise there is purity in the purpose._____________________________________ [?]

    If anyone commits sin that crosses the moral law, but if it is for the satisfaction of the Absolute Will, it is all right, because the law has been created only to promote our attention towards the Supreme. In any way if our energy is utilised for the satisfaction of the Absolute we are benefited, knowingly or unknowingly. If it is used for the satisfaction of the Supreme Entity, then whose energy is being utilised knowingly or unknowingly he will be benefited. But if in the name of the Absolute it is not such then of course there will be some difference.

    Laws are meant only to promote our faithfulness to the Supreme. Laws are not meant to discourage our affinity towards the Supreme. Lawless law, those are lawless laws which promotes, which helps us to forget the Supreme Authority and fix our attention to any other object; whether the liberation of the country, or the satisfaction of a particular society, all these things, as hospitals and other altruistic activity. Altruistic activity independent of faithfulness to the Supreme Entity may not be encouraged, that is not to their highest benefit. Only bodily service, physical service cannot be taken as service of the soul. Soul’s interest may be different than the interest of the body. So body service cannot be accepted as the service of the proper party that is soul. Soul service depends on the service of the Absolute, Paramātmā. That is soul’s real interest. So if that is done independent of all other necessities of life then it is justified, whether consciously or unconsciously ___________________ [?] diplomatically or ________ [?] anyhow, if it is meant for the Absolute, according to the purity of the purpose, the purity of the activity.

 

sarva-dharmān parityajya, mām ekaṁ [śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

    [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

    All sorts of conceptions of duty, all conceptions of law, or worldliness, everything may be cancelled for His satisfaction. He’s such, He’s above law. Law made by Him. He’s not under law. Law has been planned only for the people that are going astray, where there is possibility of going astray, the necessity of law is only there. But those who are naturally lawful, and the highest law is we should be faithful to the Supreme Authority. That is the highest law. And all other laws must be subservient to that. Other laws should be rejected. They will promote only hateful faithlessness and at the same time a sorrow, pain, misery for the people, ultimately. Am I clear? Do you follow?

 

Devotee: Yes. When Śrīla Prabhupāda was present, he always stressed so much that all our maintenance and temple construction should be based on the sales of his books. He gave the formula fifty per cent for publishing books, and fifty per cent for maintenance and temple construction. But now...

 

Śrīla Śrīdhara Mahārāja: That’s good, publishing the book and selling it and to make money thereby. That is good. But it should be used for the service of the Supreme, not for any personal name, fame, or position, or any other mal purposes. That should be the lookout and that is difficult to differentiate and understand.

 

End of 81.10.04.B_81.10.05.A

* * * * * * * *

Start of 81.10.04.B_81.10.05.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Devotee: We can see that if one has faith in the order of the Guru then Kṛṣṇa will reveal to him the way and means to carry out...

 

Śrīla Śrīdhara Mahārāja: You can apply to the rules of the scriptures there on and judge accordingly. We shall have to, the departmental knowledge of the scriptures, and to put to test whether the attempt of a particular man is really pure devotion or not, by his other activities we are to judge. In the Name of God he’s making money, collecting money, and he’s using in such and such purposes, and whether these purposes are at all connected with the services of God or not, that is to judged in particular cases. In particular cases it may be judged. The money is being spent in this matter, whether it is meant for the service of the Lord, or to satisfy the pleasure of some ordinary persons not connected with devotion. ________________ [?] particular cases to be dealt particularly. But generally this is the law; if it is meant for the service of the Lord then it is justified. If not, no risk. Whatever is done for the satisfaction:

 

[pārtha naiveha nāmutra, vināśas tasya vidyate]

na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati

 

    [“O Arjuna, son of Kuntī, the unsuccessful yogī does not suffer ruination either in this life or the next. He is not deprived of the pleasures of the heavenly planetary systems in this universe, nor is he denied the chance to personally see the Supersoul in the divine realm. This is so, O dear one, because a person who performs virtuous actions never becomes ill-fated.”] [Bhagavad-gītā, 6.40]

 

    Whatever is sincerely done for the service of the Supreme Lord that may not have any bad effect! Sincerity of purpose is to be judged everywhere.

 

Devotee: If Kṛṣṇa’s being satisfied then automatically the devotees also should be satisfied?

 

Śrīla Śrīdhara Mahārāja: Hmm?

 

Bhāratī Mahārāja: ______________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________________________________ [?] But the devotee must attain such stage that he can appreciate the satisfaction of Kṛṣṇa, Kṛṣṇa saṅtoṣa, Kṛṣṇa is satisfied. And whether He’s satisfied or not satisfied, the devotee must understand, must follow, he must attain such a stage as to perceive whether Kṛṣṇa is satisfied or dissatisfied.

 

Devotee: So sometimes they give this example of Rāmānujācārya employing the different thieves to collect money for the purpose of building and constructing a temple, and they utilise this example for their own purposes. Which as you stated before can be justified or not justified according to their purity.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Bhāratī Mahārāja: _________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: _________________________ [?]

 

Bhāratī Mahārāja: [Laughs]

 

Śrīla Śrīdhara Mahārāja: Yes, so medium was there, and when that function, that service was finished then the medium through whom their, the money of the dacoiting was engaged in the service, he did not like it, or Ranganatham did not like it. So they were killed rather. They were utilised, yes. An instance is there. Ha, ha, ha, and you feel that such things are happening now?

 

Devotee: Like we’re thinking like that.

 

Śrīla Śrīdhara Mahārāja: When Bhaktivedānta Swāmī Mahārāja was the connecting link between Kṛṣṇa and all these various activities that was justified. Now that anything new can come and these fellows should be drowned into the river...

...

    They may come here to leave a posterity which as soon as he will leave this world will be wholly forgotten. May not be work up to the standard as he did. But at the same time we should not think that his separation has left the whole thing, they’re useless and of opposing energy. May be of deviated character, of lower character, not so much purity of purpose may be there, but the wholesale is wrong and should be caste into the ocean, or fire, we need not think like that.

 

Bhāratī Mahārāja: Mahārāja, you were once giving some very nice insight about Bhaktivinoda Ṭhākura’s tolerance, his explanation of tolerance.

 

Śrīla Śrīdhara Mahārāja: Explanation of?

 

Bhāratī Mahārāja: Sahiṣṇunā, Bhaktivinoda Ṭhākura, you were giving some examples about his sahiṣṇunāta in relationship to being lower than a grass in the street. Tṛṇād api sunīcena _____ [?]

 

Śrīla Śrīdhara Mahārāja: Tṛṇād api sunīcena. If I think of myself rightly then I shall think that tṛṇā may be of very meagre and mean position, but still it is, it has got a true position, true conception. But what about me, I am negative representation, vikṛta. A man may be of small intelligence, but a madman is lower than the man of scanty intelligence. So: jara satya in the consideration of material position the tṛṇā has got a lowest conception, but what am I? I am vikṛta satya, abnormal. That has got a normal position, normal position in the lowest circle. And what about myself, I’m not normal I’m abnormal, so what I’m to do? Do you follow?

 

Bhāratī Mahārāja: Mm!

 

Śrīla Śrīdhara Mahārāja: Vikṛta-svarūpa, abnormal. So abnormality is lower than a normal lower position. That is a negative side. It has got some positive position, lower position but positive, tṛṇā. And this is on the negative side, misguided. I’ve got freedom but misguided freedom, that is a cursed attainment