Approximately the first third of the 1982 transcripts

 

 

81.12.31.C_82.01.01.A / 82.00.00.A / 82.00.00.B / 82.01.01.A.rr / 82.01.01.B / 82.01.02.A / 82.01.02.B /

82.01.03.A / 82.01.03.B_82.01.04.A / 82.01.04.B / 82.01.04.C_82.01.05.A / 82.01.05.B_82.01.07.A /

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82.01.16.B_82.01.17.A / 82.01.17.B / 82.01.17.C_82.01.18.A / 82.01.18.B / 82.01.18.C_82.01.19.A /

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82.01.28.C / 82.01.29.A / 82.01.29.B / 82.01.29.C_82.01.30.A / 82.01.30.B / 82.01.31.A /  82.01.31.B /

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82.02.18.C_82.02.20.A / 82.02.19.A / 82.02.19.B / 82.02.19.C / 82.02.19.D / 82.02.19.E / 82.02.20.B / 82.02.20.C / 82.02.21.A / 82.02.21.B / 82.02.21.C_82.02.22.A / 82.02.22.B / 82.02.22.C / 82.02.23.A / 82.02.23.B / 82.02.23.C / 82.02.23.D_82.02.24.A / 82.02.24.A / 82.02.24.B / 82.02.24.C_82.02.25.A / 82.02.25.B / 82.02.25.C_82.02.26.A / 82.02.25.D / 82.02.25.E / 82.02.26.B / 82.02.26.C / 82.02.27.A / 82.02.27.A_O / 82.02.27.B_O / 82.02.27.B_82.02.28.A / 82.02.28.B / 82.02.28.C / 82.03.00 / 82.03.01.A / 82.03.01.B / 82.03.01.C / 82.03.01.D / 82.03.02.A / 82.03.02.B / 82.03.02.C / 82.03.02.C_ / 82.03.02.C_O / 82.03.02.D / 82.03.02.E_82.03.03.A / 82.03.03.B / 82.03.03.C / 82.03.03.D_82.03.04.A / 82.03.04.B / 82.03.04.C_82.03.05.A /

 

 

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81.12.31.C_82.01.01.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: As much as possible we shall try towards Her satisfaction because our own hankering that is not a negligible factor. And also the advice given by the sādhus and the Guru and scriptures, and I am the person who is the, who is responsible after all for accepting anything and everything. I have accepted the Ācārya also on my own risk, and here also I’m to adjust according to myself. But we shall have to consider that my consideration may not be prejudiced by any mal object. That my selection may be genuine, may be sincere, and not to satisfy some ulterior motive, I’m to do that. I’m responsible ultimately for my own fortune.

 

Devotee: __________________________ a new person, his selection [?]

 

Akṣayānanda Mahārāja: The disciple is responsible, he’s asking, Your Grace is speaking about the disciple is responsible for his selection.

 

Śrīla Śrīdhara Mahārāja: Of course, ultimately he’s responsible. Why you have joined, how you have joined? On your own responsibility you have joined ISKCON. You have left Christianity, or Mohammedism, or Hinduism, you have joined ISKCON, on your responsibility. Ultimate responsibility is with the person who selects, who has got the right of selection, it is there only. We have jumped to Gauḍīya Mission, why? Taking the risk of anything else we have jumped, we have cast our fate. We are so much captured with the ideal, the beauty of the idea, that we jumped, left our previous environment and jumped to accept the new. Everyone is such, case is such.

 

Akṣayānanda Mahārāja: Kṛṣṇa Saran Prabhu is here.

 

Śrīla Śrīdhara Mahārāja: Oh! __________ Hare Kṛṣṇa _____________________ [?]

 

Devotee: A new man he accepts, he chooses a Guru, and he sees him as Absolute. But the God-brother of the Guru he may not see that he’s absolute in the same way.

 

Akṣayānanda Mahārāja: Then how to adjust?

 

Devotee: Yes. How to adjust?

 

Śrīla Śrīdhara Mahārāja: He’s not requested also to see he’s absolute, he’s not requested, he’s brotherly position, but some outward respect he should show of a special character to help the new recruits. Whether the new recruits they have come to see him as absolute their sentiment may not be disturbed. This sort of consideration one should have. But internally he’s not bound to accept his God-brother as his own Guru. Am I clear?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: You are not compelled, you are not bound, to see him as Swāmī Mahārāja, you are seeing your Guru, not in that light. But you should have some consideration that the new persons that are recruited by him and who are expected to see him as Guru Absolute, you may not disturb their sentiment or feeling. With such caution you are to behave.

 

Devotee: The confusion in my mind is that the conception is only relative to ones own position, that it’s only absolute from your own position. If I, if a disciple sees his Guru as Absolute then it’s difficult to say who is actually Absolute. It’s very confusing to me.

 

Śrīla Śrīdhara Mahārāja: The Guru is Absolute, the two Absolute, God is Absolute, then Guru is Absolute.

 

Devotee: But the Guru is Absolute according to ones position.

 

Śrīla Śrīdhara Mahārāja: Now we are to think one thing. The God has also got different Avatāra, reverent attitude. You are to understand this mathematical, fundamental truth, that from zero if you add the zero it becomes zero. Zero into zero is zero. Zero minus zero is zero. So Infinite minus Infinite that is Infinite. Can you follow?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: So God may express Himself in different Avatāra, different type, still They’re Infinite. His every posing is Infinite, but still there is also gradation, according to rasa, classification, a posing. He’s One but different posing and there are differences in the posing. A King sometimes, a King as a general, a King as law maker, the King as husband and father, one man, but the question of superiority may be traced there also, what is the highest attitude of the King. He’s one. So there is differentiated character in the Absolute but still He’s one, in this way. He’s got potency. You are approaching the son of a King, you can consider that if I capture the son the King will be captured. And that is not false, wholly. So God’s favourite is also having some power of God. In this way we are to distribute. The Guru is favourite, Guru is not outside God. His own particular potency to deliver the fallen is there, enjoying maximum power, maximum power from Kṛṣṇa, Guru from Kṛṣṇa, in the department of delivering the fallen souls. We are to take in that way. But in Infinity that may not be divided like mundane things: quite separately. So we are to adjust in that way.

    On the whole we want to say, and I have repeatedly said it, the Bhāgavata asks not to make much in the enquiry, that is to approach through knowledge, to know. That I’ll be able to finish by my knowledge, I’ll be able to satisfy my knowing faculty. I’ll be able to measure the whole thing with my tiny brain. In a particular cell of my head I shall put the Infinite as a prisoner. Give up this position.

 

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

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

 

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

 

This is the speciality Bhāgavata School, by surrender you’ll be able to know, because He’s super-subjective. He won’t come to be the object of your tiny brain. If you work that way you will be disappointed. No tiny brain can finish, to know the whole thing by its power. So by surrendering, namanta eva, jīvanti.

 

When Mahāprabhu asking questions and Rāmānanda answering, then “Eho bahya, this is superficial. Our searching through jñāna, through knowledge, but that is superficial thing. That is not the real path.” Then he came, “Give up the vanity of thinking you can know anything and everything.” When he comes to surrender he comes to accept the real path to know Him, because if He makes Himself known to him he can know, and as much he can know that much.

 

    Once I was asked, “If finite can know Infinite,” one Ārya Samāj leader, “He’s no Infinite.” His statement is, “If finite can know Infinite then He’s no Infinite.”

    And my answer was, if Infinite cannot make Himself known to finite then He’s no Infinite. Infinite can make Himself known to finite according to its sweet will. But finite cannot force the Infinite to make Himself known to him. Do you follow?

 

Devotee: Hmm.

 

Śrīla Śrīdhara Mahārāja: So it has been recommended that jñāne prayāsa, leaving, dismissing your vanity that you’ll be able to know the Infinite. Dismiss that idea, that tendency, and surrender to Him, and accept the attitude of the negative to draw the positive. Positive cannot encroach out of itself, but in the negative. The positive can encroach and may be aggressive. And negative should put himself at the disposal of positive. Predominating Moiety and Predominated Moiety. Predominated Moiety is the potency, and Predominating Moiety is the possessor of the potency. Kṛṣṇa is the possessor of the potency, śaktimān, and śakti the potency at His disposal. So we are a part of potency, so we shall try with preparedness to receive Him. And when, according to His sweet will He comes to me I shall be able to get His touch. This is the path. No other path. So:

 

bhaktyāham ekayā grāhyaḥ [śraddhayātmā priyaḥ satām

bhaktiḥ punāti man-niṣṭhā śvapākān api sambhavāt]

 

    [“I, the Supreme Lord and the most Beloved, am attainable by the pure saints, by virtue of the potency of their exclusive devotion born of faith (śraddhā). Exclusive devotion in Me purifies even the lowest outcastes known as caṇḍālas. Śva means dog. Even the dog-eaters, that is, the lower section, can also be purified from their lower birth.”] [Śrīmad-Bhāgavatam, 11.14.21]

 

    Only through devotion, dedication, their preparedness to put at His disposal, to be dealt by Him, with this attitude, this is the negative characteristic so as to invite the positive. To invite the positive, that should be the characteristic of the negative, and that by humility, modesty, self- abnegation to the extreme, self-sacrifice. These are the qualifications of a devotee, should be, to improve his negative characteristic, to draw. The super subject, I’m subject, I’m experiencing the objective world, and who is super subject I’m object to Him. When He will care to come down in my plane I will have some sort of feeling, sentiment, experience, that one has come. Very finer thing has come in my gross consciousness, come down. I find so much ecstatic joy. “Oh, how subtle a thing has descended into my plane of consciousness, how wonderful it is, never experienced before. A very sweet, fine consciousness has come down in my gross area of consciousness.” I’ll be benumbed, astonished, wondered, astounded.

 

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

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

 

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

 

    The finest conception of the sweet knowledge coming down to a heart of a devotee and his gradual experience is in this way, represented by Bilvamaṅgala Ṭhākura. First approach he felt, “Oh, Divine Cupid has come down in my plane of consciousness, māraḥ svayaṁ nu madhura-dyuti. Oh, this is infinite ray of sweetness has come, madhura-dyuti. Mādhurya, the very gist of sweetness I find, it can never be otherwise conceived, madhura-dyuti-maṇḍalaṁ. Nayanām, Oh, it is capturing my eyes also with beauty and other experiences. Other channels of experience all captured by that finer and finest consciousness, captured, whole pervaded. Nayanāmṛtaṁ nu, my eyes also are feeling that exceptional sweetness. Venī-mṛjo nu, Oh, He has accepted me as His sweetheart and He’s rubbing softly my venī, my hair, in mādhurya rasa He has accepted me. I’m now His. No other independent existence I have got. I am now fully, wholesale accepted by Him.”

 

    Gaura Haribol. Gaura Haribol. No more, here I finish today. Gaura Haribol.

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

 

Akṣayānanda Mahārāja: Jaya oṁ viṣṇu-pāda...

...

Śrīla Śrīdhara Mahārāja: New year’s day, nineteen thirty seven, this early morning Guru Mahārāja passed away. That also was Friday, first of January thirty seven, that was Friday, early morning. I attended his bed, sick bed, from two to four, and then another turn came to attend. I went to bed. Two of us were attending him...

 

[Unclear recording for about ten and a half minutes]

 

    Then next day that was Saturday. Then at Calcutta Maṭha there is engagement, some gentlemen, perhaps some European gentlemen should come there, it was appointed so some of us must go there. And among the list my name was also. I was so much tired, can’t move my body, still, what to do, must go. Must go, no disobedience is possible just after the demise of Guru Mahārāja. The general secretary he wants me to go. I remember I felt inability but anyhow dragged myself to Calcutta.

    And when I’m in Rāma-ghāṭa station junction I found that Lalitā Prasād is walking on the platform. Some told that Lalitā Bābū is there. From the railway carriage we had a look on him. That is the first time I saw him. Afterwards, once more I saw him. Twice I have seen him, Lalitā Prasād. He was a bachelor. He had service in the writers [?] building, government clan. Then retiring he opened an āśrama. In the beginning he was living with Prabhupāda in Yoga-pīṭha, but after Kuñja Bābu came, became general secretary and began to start the propaganda work, Lalitā Prasād had some difference with Kuñja Bābu, and he went away gradually, cutting connection with brother, our Guru Mahārāja. And established an āśrama there in the birth place of Bhaktivinoda Ṭhākura, that is the maternal uncle’s house of Bhaktivinoda Ṭhākura, that Udar [?]

    Bhaktivinoda Ṭhākura comes from Calcutta Dutta family, renowned, and from the same family Vivekananda also came, that Datta family of Hat Cola [?] a renowned family in Calcutta, Datta family, Hat Cola [?] Datta. Vivekananda also came out of that family, Bhaktivinoda Ṭhākura also. But Bhaktivinoda Ṭhākura’s mother’s birthplace was Ula [?] and he was born in maternal uncle’s house. They’re also zamīndārs, mustafi ______ [?] they’re zamīndārs, big zamīndārs of the time. But there he was born so that place has been taken up by Lalitā Prasād and made an āśrama and he lived there.

    After little long time Prabhupāda passed away sixty three, and Lalitā Prasād over hundred, one or two, hundred one or two he lived after that.

    He appreciated my poem about Bhaktivinoda Ṭhākura, I came to know through his sister. His sister came here some twenty years back perhaps or more. She told that, ‘he has appreciated your poem about Bhaktivinoda Ṭhākura very much.’ And sometimes the disciples also come here now and then. I give some five rupees, ten rupees, in this way. Looking of course in taking the name of Bhaktivinoda Ṭhākura anyhow going on. Not to such accuracy and intensity as our Guru Mahārāja did, but to certain extent some connection or other. Hare Kṛṣṇa. According to our Guru Mahārāja he had some connection with Bhaktivinoda Ṭhākura but that is contaminated with the flesh connection, more, than spiritual. Ha, ha. Baba, bada. He was son, and Bhaktivinoda Ṭhākura was his father, he can’t forget that. Independent of that connection, of course he has got some idea but that is not very bona fide, we are told, and nearing towards sahajiyā vāda. Hare Kṛṣṇa.

    Madhvācārya has written a poem, Māyāvādā-Śata-Dūṣaṇī, a hundred poems against Māyāvādā. And our Guru Mahārāja, Prākṛta-rasa Śata-Dūṣaṇī, a hundred lines devoted to expose sahajiyāism, that is imitation of prema bhakti. What is lust, what is sense pleasure, to conceive that, to take that, in the place of divine love. This human love is conceived in a colour to be the divine love. What is so rare that even Brahmā and Śiva they cannot expect to possess that thing, that high thing. And they think they have already got, by, through imagination, imagining himself as a girl. And also, so much so that they imagine some gentleman, bābājī to be Kṛṣṇa. And they began to practice their relationship in that way, thinking that will be conducive, that will assist them to raise up their standard of life to that high creation, only by thinking, and in that way. A nasty thing, going on in the name. So the society looks down upon them as the pests of the society. So Prabhupāda gave a new line, the goswāmīns, you look at the śāstra and will find what is that.

 

manuṣyāṇāṁ sahasreṣu, kaścid yatati siddhaye

yatatām api siddhānāṁ, kaścin māṁ vetti tattvataḥ

 

    [“Out of countless souls, some may have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Śyāmasundara.”] [Bhagavad-gītā, 7.3]

 

bahūnāṁ janmanām ante, jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti, sa mahātmā sudurlabhaḥ

 

    [“After many, many births and deaths, one who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”] [Bhagavad-gītā, 7.19]

 

tapasvibhyo ‘dhiko yogī, jñanibhyo ‘pi mato ‘dhikaḥ

karmibhyaś cādhiko yogī, tasmād yogī bhavārjuna

 

    [“A yogī is greater than an ascetic, a philosopher jñānī, or a fruitive working karmī. Therefore, O Arjuna, always be a yogī.”] [Bhagavad-gītā, 6.46]

 

yoginām api sarveṣāṁ, mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ, sa me yuktatamo mataḥ

 

    [“In My opinion, of all types of yogīs, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith.”] [Bhagavad-gītā, 6.47]

 

    In Bhāgavatam [6.14.5],

 

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.”] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

 

brāhmaṇānāṁ sahasrebhyaḥ satra-yājī viśiṣyate

satra-yāji-sahasrebhyaḥ sarvva-vedānta-pāragaḥ

sarvva-vedānta-vit-koṭ yā viṣṇubhakto viśiṣyate

vaiṣṇavānāṁ sahasrebhyaḥ ekāntyeko viśiṣyate

 

    [“Among many thousands of brāhmaṇas, a yajñika brāhmaṇa is best. Among thousands of yajñika brāhmaṇas, one who fully knows Vedānta is best. Among millions of knowers of Vedānta, one who is a devotee of Viṣṇu is best. And among thousands of devotees of Viṣṇu, one who is an unalloyed Vaiṣṇava is best.”] [Hari-Bhakti-Vilāsa, 10.117] & [Bhakti-Sandarbha, 117]

 

    In this way the steps are clearly shown, by climbing up by these steps then you are to go to that, you can go up to that place of wonderful dream. But that is more wonderful than dream, the Lord’s harem. Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.

    We could feel also how it is possible imitating such a filthy plane. Sense pleasure and the sense pleasure of the Adhokṣaja, of the Divinity, just two opposites. South pole and north pole. Sense pleasure, that is the lowest conception of pleasure. And to seek the pleasure of the senses of the highest conception of the Deity, which generally seems to be impossible, to reach to that standard, how much sacrifice and self abnegation and self surrendering is required. It is infinitely intensified stage in which we can hope to come to such a position and to find the personal characteristic of the Lord in full. And then again to approach Him, and not only to touch His holy feet which is also impossible to the consciousness at large that we can touch His feet. What to speak of to raise one’s self in a loving position and the love of the unreserved and of the highest type. This is dream of a dream.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. One may think of that very rarely, but to achieve that, that is almost impossible. It is such. It is such. By his personal touch one can’t grasp it, but when they grasp, ‘Yes, it can be conceived, His such behaviour, such loving behaviour with the highest type of loving devotees,’ that may be thought out, but never with one’s own achievement. We can come up to such height as to think that Lord is very affectionately playing with His most favourite group so much. And never any selfish touch that will brush you aside, down, if you go to approach direct with your conception of ego.

    Guru janma sitay bhumay sitay paya sata guṇa [?] That is of such nature that on the head of my Gurudeva that looks very beautiful. This is of such type, thing of such type that on the head of my Gurudeva it looks very well, very beautiful. By nature it is such, that in the highest position of my imagination I may guess to have His, to see His position. It’s so rarely seen and conceived that thing is to our society, our level, thinkers of our level.

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

 

    So first January, Friday, in nineteen thirty seven also such concurrence. In the middle also several times such concurrence must have been, must have happened, but I don’t remember. But this time I remembered that. This Friday, first January, and this occurred, same with that, thirty seven. Perhaps after seven years or so it may come, but the leap year also to be taken into consideration. Hare Kṛṣṇa. One day increased in every four days in a year...

 

End of 81.12.31.C_82.01.01.A

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Start of 82.00.00.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: “The result has got no relation with your duty. You go on with doing your duty. Don’t leave it. And the result is in My hand. Don’t worry about the result. Only fully attend, concentrate only in discharging your duty. Whole attention devote only to discharge your duty, perfectly, and don’t look after the consequence. It is in My hand, not in yours. It is in the hand the resultant of the whole forces.”

 

“And that is the special characteristic of the advice in Bhagavad-gītā, and nowhere.” One German scholar told, “When I was a college student I came to this _____________ [?]”

 

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

 

And Hitler’s dictation was very favourite to me. He asked the ladies, “Go home, leave the office work. And give good sons. I shall reward you. You all go home and give me well trained children. And I shall reward you all.”

 

    This is Indian culture, nearer to Indian culture.

 

    And Goering told, “A man who is afraid of the battlefield, and a woman who is afraid of childbirth, they are the worst kind of men and women. Women must not be afraid of the pain of childbirth. And a man must not be afraid of dying in the battlefield.” Goering told like that.

 

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

    Nitāi Gaura Hari.

 

And that Willhelm Kaiser, in the first great war, about him we are told his mother was British and he was German. The German, generally, they hate the British. Once when he was young, he was playing with his mother’s brother’s son, maternal cousin, he was playing, and anyhow some strike came on the nose and blood oozing. Then he was very much enraged and told, “Let the British blood flow away from my body.” The mother came from the British. So he was very much proud of that German blood. In that first war we are told of, ‘Free nation and free ocean.’ Kaiser fought for free nation and free ocean. “Why the British will have control over the whole of the ocean?” British was in full glory of its power at that time. _________________ [?] “The Sun never sets on the British Empire.” British held such power at that time.

 

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

__________________________________________________________ [?] Nitāi Gaura Haribol. 

 

Badrinārāyaṇa: Mahārāja, the first time the Bṛhat-Bhāgavatāmṛta was spoken, was it Uttara from Parīkṣit Mahārāja?

 

Śrīla Śrīdhara Mahārāja: The beginning is such.

 

Badrinārāyaṇa: He had that much realization?

 

Śrīla Śrīdhara Mahārāja: Very small time left between the hearing of Parīkṣit and his death. Śukadeva parted away after. There is another book where it is mentioned that Śukadeva went away and Parīkṣit had little time to be bitten by the snake.

    And just at that time Uttara, Parīkṣit’s mother came, approached him and told, “What you have heard, speak it, give darśana to me.”

 

    And in a small span of life, Parīkṣit he gave the summary, the substance of what he heard from Śukadeva. And that is the basis of Bṛhat-Bhāgavatāmṛta. Sanātana Goswāmī has mentioned. And there is a book, where it is mentioned. I forgot the name. It is mentioned there. Nitāi Gaura Haribol. Sambandha jñāna, where we are, what is our environment, for this Bṛhat-Bhāgavatāmṛta is very helping, different stages of life, progress, step by step. _________________________ [?] The peep of spiritual knowledge, and the highest attainment, in gradual process. Nitāi Gaura Haribol. The map we may have of the spiritual kingdom. Which country is where, which country is where. We have a conception of that. Then any anomaly we can correct immediately. Ke?

 

Badrinārāyaṇa: Dāsarātha Sūta Prabhu.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Once Kṛṣṇa He became Dāsarātha Sūta, do you know? In Dvārakā Kṛṣṇa was sitting with Rukmiṇī, Satyabhāmā. And with some purpose he sent Garuḍa to bring some blue lotus. And Garuḍa went to bring lotus and that was under the jurisdiction of Hanumān. Hanumānji knew it and Kṛṣṇa wanted to check the pride, or something like that, of Garuḍa, Sudarśana and Satyabhāmā. These three He wanted to check their audacity.

 

Badrinārāyaṇa: In previous, in Rāmacandra līlā, Garuḍa...

 

Śrīla Śrīdhara Mahārāja: _____________________________________ [?] Hanumān’s pride was checked, no, Garuḍa’s pride was crushed by Hanumān. Ke?

 

Badrinārāyaṇa: Anurādhā.

 

Śrīla Śrīdhara Mahārāja: Oh, Anurādhā come, taking so much risk.

 

    And then Sudarśana was also, he was just on the outside, gate keeper, his pride was also checked. Hanumān coming, “Jai Rāma Jai Rāma.” He’s chanting the Name of “Rāma Rāma.” He does not know his object of worship Rāmacandra, none but Rāma.

 

    Then Kṛṣṇa, He asked Satyabhāmā, “Oh, Hanumān is coming. I must take the figure of Rāmacandra and you take the figure Sītā.”

 

    Satyabhāmā could not do that. So she had to go under the throne.

 

    And He asked Rukmiṇī Devī, “You try to get the figure of Sītā.”

 

    Then Rukmiṇī managed that and she sat on His left side and Kṛṣṇa became Rāma.

 

    Then Hanumān came and with those blue lotus worshipped Rāmacandra. And then after some time, then Satyabhāmā, she insulted rather, and her pride that she holds the highest position of all the queens, that was quenched.

 

    And Sudarśana he was moving on the gateway. And Hanumān told him, “I have to go.”

 

    “Where do you go? I shall go and take permission and then I shall allow.”

 

    Hanumān threw his finger within that round thing and suddenly swelled his finger and it became like a ring on the finger of Hanumān. And Garuḍa, he took him in his armpit.

 

   Then Kṛṣṇa gradually released them. “Sudarśana, you are here. Oh: Garuḍa under the armpit.”

 

    “Yes, they came to disturb me.”

 

    In this way He wanted to check their pride.

 

    This is the līlā of the Lord. Everything is there but the standpoint is just the opposite. That is līlā, all surrender to the centre. Everything is just like this. It is perverted reflection. And that is original movement. So all similar, only the standpoint is just opposite, one fullest sacrifice and one fullest aggrandising principle. A question of the principle of adjustment, nothing more is necessary. Hare Kṛṣṇa. Hare Kṛṣṇa. Inner internal adjustment, the question, the rub is there, adjustment.

    Our Guru Mahārāja, every now and then he used this word. “Religion is proper adjustment.” We are improperly adjusted. Adjusting the whole, and the conception of the whole also varies according to different stages of understanding. The highest adjustment is beauty, adjustment with the love. That is the highest. So no complaint there can be necessarily only. If there is something else then that is defect in the adjustment, nothing less, adjustment; adjustment.

Poison becomes medicine and medicine becomes poison. What is medicine of Māyāvādī that is poison to the devotee. Liberation, the question of non differentiated liberation, that is the highest goal. That is their nectar. That is their highest form of medicine, diet. And that is poison to a Vaiṣṇava.

And none wants slavery. Everyone hates slavery. But slavery to the government, to Kṛṣṇa, that is the highest attainment according to Vaiṣṇava, most highly valued. But as much as, according to the degree of slavery, we get our position dignified. Slavery is not so cheap to that highest entity. Slavery means unconditioned surrender, wholesale surrender. It requires the greatest fortune to be so much self abnegated. Selfishness means aggression, exploitation. And to dissolve the so called selfishness of aggressive nature, leave it all, whole, and whole represented in its cause and that cause is love divine, and to have connection direct with Him.

 

    Gaura Sundara. Gaura Sundara. Gaura Hari. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

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

 

    Vasu Gosh says that:

 

yadi gaura nā hoita, tabe ki hoita, kemone dharitām de

[rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke

madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]

 

    “If Gaurāṅga did not come then how could I live? Through Gaurāṅga I have got the taste of such a high type of nectar. If Gaurāṅga did not come, we could not have any taste of such highest thing. Then how it would be possible for me to live? It is so life sustaining, such nectar. So much high degree of sustenance I find from this nectar brought by Gaurāṅga that I can’t imagine if He did not come, how could I live. Without my such highest prospect of life. I could not know myself my own fulfilment. I was just a foreigner to my own self. He came and showed myself how beautiful I am, how high I am. So much dignity of mine He has shown to me. I was devoid of that, I was living so long, long ages. Gaurāṅga took the key of my own home, sweet home. He has given me the key of my own home, my sweet home. How could I live before if Gaurāṅga did not come? So much wealth I have got within me I could not know.”

 

    Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. “How indebtedness to Gaurāṅga, kemone dharitām de, rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke. My whole property _____________________ [?]

 take it to be the secret of my life, secret success of my life.” ________________________________ [?]

 “But what sort of gratitude I can show to Gaurāṅga? Nothing. He has given so much but I have to give Him nothing. So I am a stone. This heart is a stony heart. I cannot show my proper thankfulness to that Gaurāṅga who has given me so much.” ____________________________________________ [?] “O cruel creator, what stony heart you have given to me that I cannot show my proper respect to that Gaurāṅga who has given me so much, this cannot be overestimated.”

 

    These are the feelings of the devotees eternal of Gaurāṅga. They are impressed with so much of the magnanimity of Gaurāṅga ______________ [?] the land of Gaurāṅga. Hare Kṛṣṇa. Nitāi.

    How you are feeling?

 

Devotee: _____________________________ [?]

 

Śrīla Śrīdhara Mahārāja: I gave the examples of Hitler in my religions lectures. Hitler classified the general public into four classes: clever lazy, clever industrious, stupid lazy, stupid industrious. He told that, “Generally I fear the working people who are clever and industrious. But clever and lazy I put them at the head of the department, a peculiar thing, clever and lazy. Because they are clever, they can manage and because lazy, at the time of need, they can come with fresh energy. And those that are clever and industrious, they are always labouring and labouring and they are finished, and at the time of need, no fresh energy can come from them. And those that are stupid and lazy, I try to give some sort of engagement, but I am always keeping myself far off from the stupid and industrious. They will do always wrong and some other hands will be necessary to do away with their wrong.”

 

    So the karmīs, the exploitationists, they are stupid and industrious. And the stupid and lazy are renunciationists, Buddhists and Śaṅkara, the mukti karmī. And clever and industrious are the devotional group, clever and industrious. And clever and lazy is Kṛṣṇa. In this way I used to qualify to the public. The whole staff is clever and industrious. They are always engaged in service and cleverly, not misusing their energy. And the opposite is the karmī school, the exploitationists. They are digging their own grave. They are prey to the reaction. For every action there is equal and opposite. Or taking loan and thinking that I am making progress. Stupid and lazy, the Māyāvādī. Māyāvādī they only go to the abscissa and, “No; that is nothing, no more, no more land to go up.” They dig their own grave and enter there and finishes there, the stupid and lazy. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol.

 

Devotee: Mahārāja, you said that the goal of the Buddhists is the Virajā. What is that?

 

Śrīla Śrīdhara Mahārāja: Virajā prakṛti nirvana, in the verge, the last extremity of the exploiting energy, energy of exploitation, coming in no contact with their permanent soul within. And the Śaṅkara brahma nirvana, that comes to touch their own self, soul, and not towards upper connection of the souls.

 

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 individuals 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]

 

Para-prakṛti, and the internal potency, unknown to them, to para-prakṛti, brahma nirvana: to come anyhow to the consciousness that I am a particle of consciousness, and no more. In the world of consciousness, there are so many things, but they do not care to know that, or to enter there. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ.

 

[ye 'nye 'ravindākṣa vimukta-māninas, tvayi asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ]

 

[“O lotus-eyed Lord, although non devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.”] [Śrīmad-Bhāgavatam, 10.2.32]

 

    Go up to abscissa with the passport, go to the limit of the country, but without visa, have to come back. No other alternative. ___________ [?] told that, “Your visa example has given a very clear conception of the svarūpa śakti land.” The visa. Passport is not everything. That is mukti, to go to the verge of the land. Last extremity you can go, passport. Passport of two kinds, one within the country and another to have a glance of the other country, standing only here, so this is that land and this is ours. Hare Kṛṣṇa. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya.

 

[upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya, 'virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya

tabe yāya tad upari 'goloka-vṛndāvana', 'kṛṣṇa-caraṇa'-kalpavṛkṣe kare ārohana]

 

    [“The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajā River and the Brahman plane, and reaches to the Vaikuṇṭha plane. Then it grows further up to Goloka Vṛndāvana, finally reaching to embrace the wish-yielding tree of Kṛṣṇa’s Lotus Feet.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.153-4]

 

    Bhakti-latā, one who gets the seed of devotion, their progress goes and it crosses the area of Virajā and then that of Brahmaloka and then enters into Vaikuṇṭha, the spiritual cosmos. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya, the serving cosmos, they enter. And the lower part is calculative cosmos and the highest part is un calculative, spontaneous, automatic. Service is automatic, you do not know. Just as reflexive action, digestion and so many other things within our system is going on unknown of our consciousness, we do not know. Involuntary, automatic, that has got a technical name. The whole system of digestion we do not know anything. Without our knowledge they are doing, and that has got some technical name. So it is like that. Unconsciously they are engaged in service. They cannot but do that, this is Vraja, Vraja-bhumi. Brajabumi is taken by mother Manjuali to ISKCON is it not?

 

Devotee: ________________________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Let us try to think it is all for the best. It is all for the best. We may or may not know. What is that?

 

Devotee: That is a video, Dāsarātha Sūta...

 

Śrīla Śrīdhara Mahārāja: Oh, he’s come this side?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: ______________________________ [?]

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

 

Devotee: Mahārāja, our God-brothers were not successful in their preaching in Germany. They have tried for some years but they have not been successful there.

 

Śrīla Śrīdhara Mahārāja: But I heard, it is in Back To Godhead, Haṁsadūta Mahārāja went there, the German people they have banned any kīrtana and preaching in the public places. Only they can do within the room. And some broke the law and preached in the street, so they were put into prison. And Haṁsadūta Mahārāja went there and the case in the court and he pleaded himself and he impressed the solicitor of the opposite party as well as the judge that what they are doing it is for the service of the Lord. They have no right to stop it. Still they take the room, the judge also have an oath in the name of the Lord and justice in the court they take the name of the Lord, they take the oath in the name of the Lord. So it is over the government system. The law of God they admit that it is over the man made government, so they should not do this. And since they loosened their, slacked their control. I was told like that. Is it not true?

 

    Why the German people they are apathetic, because the source is from America, they have got that apprehension. They are still suffering from the phobia. That Eisenhower who was the general of the opposite party, he was a German. Einstein he lived in Germany, who invented that atom bomb which concluded the war in; against Germany. So Germany is mainly afraid of the opposite camp. So much so that they do not like that something from America will come. In what colour it is coming and how, what colour it will take in the last time and what disaster they will come in our country: apprehension still lingering there.

    Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.

    Eisenhower was of German blood, and Einstein. They are the two main causes of the defeat of Germany. In both the great wars America came in the last time and crushed German people.

    Clever and industrious, this is the very nature of German people.

    Even Churchill, when it happened, came in such a position, war, that Germany will jump on the shore of England, it was apprehended. And France was captured. And Germany now must jump over England. At that time Churchill is giving warning to the people, “Don’t think that our navy will be able to protect them, even any time they may land some land force to the shore. The land soldiers you also be very much attentive, alert.” At that time he told, “They are working with German thoroughness.” That came from the mouth of Churchill, the worst enemy of Germany. German thoroughness, an idiomatic word, “What they do, they can do thoroughly. So much thoroughness in activity is never found elsewhere.” It came from the mouth of Churchill himself. “With German thoroughness. That is their national characteristic. What they do, they do well.”

    Industrious and clever, and cheap. In British India the German mercantiles used to come to India, efficient, also the cheapest ____ [?] none could compete with them. Then Japan came to compete with Germany, more cheap, but not good things. But Germans peculiarity, things are good and also cheap, so none could cope with them in this affair. A nation blessed with much exceptional quality. Their appreciation for India is solid.

 

    So Rabindranatha, when our Guru Mahārāja wanted to send preachers to England, he sent his followers Bon Mahārāja and others to Rabindranatha, “Take his advice what he says.”

 

    Rabindranatha told, “Oh, you want to go to England, but they are proud of their rulers, and we are ruled, so they won’t care to hear your words. And if you go to France, France also it can take easily, and also shake off easily. And America, the field has been wasted, exploited. So many yogīs and others went there to preach something, and they especially mixed with the ladies, with some yoga system and purchased bad name for India. So rather go to Germany. They have got real understanding. They do not take anything easily, but when they appreciate they take it rightly and hold it, accept it, a solid nation.” Rabindranatha told like that.

    Hare Kṛṣṇa. Gaura Haribol.

 

End of 82.00.00.A

* * * * * * * *

Start of 82.00.00.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...theistic, naturally, generally they are theistic people. And also Huns, Huns means haṁsa. I told little before, I read in an English paper ____________________ [?] Furious Frank and fiery Huns. Fiery Huns means German, and furious Frank perhaps at the time of Napoleon. The fight was a very strict fight. Huns means haṁsa. And haṁsa and paramahaṁsa, the two ancient sections, it is written in Bhāgavatam. The paramahaṁsa that are selected group given to religious life out and out, and haṁsa that was under them. Ke?

 

Devotee: ____________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ...told that they migrated from Malaysia to Germany and these places at some time, from when the attack came, Paraśurāma perhaps, in ancient, Paraśurāma.

 

Devotee: Paraśurāma, yes, and also King Yayati, Sarmistha and Devayani and King Yayati.

 

Śrīla Śrīdhara Mahārāja: Oh, Yayati. Yes, they migrated to those places. It is mentioned that the River Saravati, they crossed then the River Saravati and cast them on the other side. Saravati. What is that River Saravati I don’t – it is mentioned there. They are banished on the other banks of Saravati. Maybe Volga or Rhine, Rhine is on the other side. Volga also passing from Germany, no? The greatest river in Europe coming from Russia is going, Volga. There’s a book written by someone called Gaṅgā and Volga, a civilization on the banks of Gaṅgā and Volga. The Caspian Sea, the Kasya and Caspian, Kaśyapa is the father of the gods and demons. Perhaps his place, ancient abode was near Caspian Sea. And this varṣa, nava-varṣa, Bhārata-varṣa, Hari-varṣa, Kimpuruṣa-varṣa, Ilāvṛta-varsa, the nine divisions in the globe; mentioned in Bhāgavatam. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. Bali was sent to the Pātāla. Bali, raja, was sent by Vāmana Deva to the Pātāla. Pātāla means the urda, urda is the northern and south is the subterranean region. So in South America Bolivia is there, Bali-via, Bali lived there for some time, Bali-via.

    But after all, the world of our sense experience is floating in our consciousness. This is the distinction, floating in the ocean of consciousness. Not that mind in the world, but world is in the mind. Mental sphere is more spacious than the world of experience of senses, the colour and the sound all superficial things floating on the ocean of consciousness. Consciousness is more deeper and more spacious than this mind. And the plane of intelligence, buddhi, that is more spacious and more deeper. In this way, the part of our sense experience is very small, very small, and floating in a part of, in a corner of our mental experience for births together. What we see, what we feel, that is a part of our consciousness. That is the real conception of things. Consciousness presupposes its experience, presupposed by the world of experience.

    The cause is within and not in any external place. Then we can get out of it very quickly, if we can think so. It is difficult. We are accustomed to complain against our suffering, complain against others, that they are responsible, the environment responsible for my misery. But that is misunderstanding. When we will be able to realize the misery comes from within, sometimes individually, sometimes collectively. It comes from within, not from outside. Then, we’ll get relief very soon. The experts they are of such opinion.

    In Bhāgavatam it is one step further. When the misery will come to visit you, it is the result of your own action previous. Not only tolerate but if you can think that it is the grace of the Lord, not only the negative side, to tolerate, that my misery I am experiencing, I am undergoing the past actions, my results of my own bad action. Not only that, but with some positive tinge of nectar. It is the grace of the Lord, His sanction. His sanction is connected with this particular incident. And He is all good, unquestionable good. So there must be some good object in it.

 

tat te 'nukampāṁ [susamīkṣamāṇo, bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidhadhan namas te, jīveta yo mukti-pade sa dāya bhāk]

 

    [Lord Brahmā said: “One who, in the hope of achieving Your grace, goes on enduring the inauspicious fruit of his own karma, and passes his days practising devotion unto You in every thought, word, and deed - such a person is heir to the land of freedom: he attains to the plane of positive immortality.”] [Śrīmad-Bhāgavatam, 10.14.8]

 

    It is His grace. He wants me to purify as soon as possible, to release me as quickly as possible from my own action. That is His Grace. If we can feel that, very easily and very quickly we shall get out of this misery. That has been recommended by Bhāgavatam, to get out of the misery that comes from within. Nothing can occur, nothing can come without His sanction. And when His sanction is there, He is connected there. And His connection means His grace, all gracious. And we are to look to that. We are to invite that element of the great world above. And thereby we can promote our fortune, our fate, to be connected with that domain divine. No chaos, everything is cosmos. Cosmos connected with all good, we are to look like that.

 

    Queen Kuntī Devī invited such adverse conditions. “Always keep me within adverse circumstance so that my heart can dive deep with a prayer to You for my welfare. If I am engaged by the apparent pleasing environment, thereby I lose Your memory and that is the great loss comparatively.”

 

    These are the spiritual instructions of Bhāgavatam. In Gītā outwardly, man apaman jaya para jaya [?] Both sides, gain, loss, both transient, deal them with equal spirit. Stand direct and meet them, both sides. Success or failure, both equal, because the very plane is a concoction. Like a dream, to become a king in a dream, that is also false, and to become a beggar in the street in a dream, that is also false, of equal value. So here loss and gain in this plane all false. Don’t allow yourself to be disturbed by the loss and gain, by the victory or by the failure. And prepare yourself for the greater harmony neglecting these adverse apparent nearer environment. Prepare yourself as a student of the higher study, neglecting all these troubles coming to you.

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

    Be a little more ambitious, more ambitious, not to confine your ambition to this mortal area.

    Gaura Haribol. Gaura Haribol. Gaura Haribol.

    I feel tired. I disperse talking now.

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

...

Śrīla Śrīdhara Mahārāja: Swāmī Mahārāja met Indira [Gandhi], he reminded her, “That Indu, do you recognize me? I was there, the shop keeper, the agent of Bengal Chemical in _______ [?] Road in Allahabad. You used to come with your father who was a regular purchaser of mine, medicines from my shop.”

    Then she could recognize. “Oh, you need not come to me any longer. You will send your assistants to me and I shall consider this.” She told like that I heard.

 

    I told that Indira name was given by Rabindranatha [Tagore] to Indira. Indira in European pronunciation, India, Indira, representing India. So Indira name was given by Rabindranatha. When she came to study for some time in Bharpur, university, Rabindranatha. ________ [?] she received her education from perhaps ______ [?] Jawaharlal [Nehru] was a student of _______ [?] College and Indira was also student for some time in _____ [?] And ______ [?] he took training in Vṛṣabhānu [?] College. Hare Kṛṣṇa.

 

Devotee: What is the meaning of the name Indira?

 

Śrīla Śrīdhara Mahārāja: Ind means resourcefulness, prosperity, aiśvarya. Indra the king of the heaven is Indra. Indra means master of property. And Indira means Lakṣmī from Ind who can give prosperity. Ra means to give, rati-dadati, rati-laxati, who can protect and who can give the prosperity. She is Indira, Lakṣmī Devī. Lakṣmī’s name is Indira. Lakṣmī padalaya padma kamala sri haripriya indira lokamata ma hrabdhi tomaya rama [?] These are the names of Lakṣmī Devī. Lakṣmī, Padalaya, Padma, Kamala, Śrī, Haripriya, Indira, Lokamata, Ma, Hrabdhi tomaya, Rama. These are the synonyms for the name of Lakṣmī, in dictionary we find, Amara-Kośa, all synonymous ______ [?] Hare Kṛṣṇa. Indra the king of heaven, the master of all resources, fine resources, Hare Kṛṣṇa.

    Ultimately all goes to the Absolute. That is all relative position. The king, who is the king, that is relative, ultimately, that the king is not master of his own body, what to be master of the whole country. So the absolute, Indra means the absolute. The possessor of all resources is Kṛṣṇa. Everything goes to Kṛṣṇa when the rein is taken off, mukta pragraha [?] When the rein is taken off the horse the horse may run _____ [?] and goes to the Absolute. Every word goes to the Absolute in its fullest meaning. And partially, relatively, it stands here and there.

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

    So cure yourself quickly. The place was waiting for you, partially at least. Gaura Hari. Kṛṣṇa is the Absolute but 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 am controlled by My devotees. What can I do? I am not independent. I have got My partiality. I can’t avoid the request of My devotees. That is My weakness. What to do? Who have left everything and come to depend on Me, how can I discourage them? You say Durvāsā, how it is possible for Me, who has left everything for Me, and don’t want anything for Me, but if any request comes from their side, ________________ [?] how can I deny that? Is it possible? Ahaṁ bhakta-parārdhīno, hy asvatantra. Though I am Absolute, but still I have to come of My own accord to a relative position. A father, a husband, a son, all these relative positions I shall have to observe, of My own accord, though I am Absolute. I am assistant, they are all depending on Me and I shall have to look after them. The Absolute does not mean that He is all cruel: must be sympathetic also. What can I do? You say in the case of Ambarīṣa and yourself, you demand you are a brāhmaṇa, you demand you are a sannyāsī, but you fled for fear of your life. But Ambarīṣa is standing there. He is not going to step back when your created fire wanted to burn him. No padar padena cacala naiva [?] He did not get back, only one step back, no, he stood firmly.”

 

    “If I am culprit, let punishment go on with me.” He did not back out.

 

    But you, when Sudarśana came to charge you, you were flying from this to that, from the four corners of the world, running after for fear of your life. Who is more dignified position, Ambarīṣa or you? You are a brāhmaṇa, he’s a kṣatriya. But you yourself observed the Ekādaśī day, Dvādaśī, and time of pāraṇa you showed respect that Ekādaśī vrata for Me. And he also did that. He showed respect to Me by observing properly Ekādaśī vrata. And you thought he has dishonoured you. You were his guest. And before feeding you he has taken a drop of water to observe the Ekādaśī day and with concerns to Me. You yourself did that vrata and he also did that only for Me, not for self feeding, self gratification. You could not tolerate, you thought he has dishonoured you. So you say that you are a brāhmaṇa, very near to Me, and he’s a kṣatriya, he’s a little far off. He’s gṛhastha, he’s farther. You are sannyāsī, you are nearer to Me, brāhmaṇa. But this is only a fashion. But practically he’s nearer to Me. He’s not afraid of getting any punishment. And still he’s waiting for you. He’s fasting.”

 

    “That my guest I have not fed, Durvāsā. He’s running hither, thither, restless, how can I feed myself?”

 

    “He’s still standing, waiting, and when you will go he will feed you and then he will take prasādam. What do you say?” ______________________ [?] Left everything and surrendered wholly to Me, should I not protect them? Little gratitude I must not have, only I am slave of your formality and not the spirit. Spirit I shall ignore and only formality I shall make much of? What do you say, Durvāsā? Go to him, you will have to go to him. And to see how magnanimous he is, he’s still unfed, standing waiting for you. Go and see.”

 

    And Durvāsā had to come and then appreciate. Ambarīṣa came like a criminal. “What I have done? All these troubles to you brāhmaṇa, my guest, only for my fault. I am culprit, offender. Please be propitiated with me.”

 

    And Durvāsā fell flat. “Yes, so magnanimous. It is possible only for the devotees of Nārāyaṇa. You are so great. We think, we boast of our brāhmaṇa birth and our yogīc attempt, but in fact you are real magnanimous people and we are far below.” In this way Durvāsā began to:

 

aho ananta-dāsānāṁ, mahattvaṁ [dṛṣṭam adya me / kṛtāgaso 'pi yad rājan, mangalāni samīhase]

 

    [“I have seen the greatness of the servitors of the Anantadeva, Śrī Nārāyaṇa. You are so magnanimous that although I am an offender you have prayed for me. You hold an unparalleled position in the whole universe.”] [Śrīmad-Bhāgavatam, 9.5.14]

 

    “The greatness of the servitors of the Anantadeva, Nārāyaṇa, you all people hear how great, how magnanimous they are. Unparalleled position they hold in the whole universe.”

 

    In this way he began to preach, that Durvāsā, whose very nature is always to find fault with others and to give them punishment by his yogīc power. That is his nature. But he began to sing the song in praise of the devotees like Ambarīṣa.

 

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

    Have you taken anything?

 

Devotee: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: All right. The diet is everything now in this stage of your disease. Hare Kṛṣṇa. Hare Kṛṣṇa. But the God sent friends you have got, that is a good sign. Nitāi Gaura Hari. Nitāi Gaura Hari. Badrinārāyaṇa Prabhu, he has gone?

 

Devotee: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Left. Untimely he has come, could catch the train. Hare Kṛṣṇa.

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

 

    Optimism, cent percent optimistic we shall have to become, cent percent optimistic, and no place, no room of pessimism. Kṛṣṇa bhakta, he will apprehend that I may not commit any offence, especially against Vaiṣṇavas. Very alert, they should have to become. So gracious, so valuable fortune we are aspiring after, so I must be very, very careful. It will raise, arouse envy, jealousy on different parts, that we are connected with such a great fortune. So as much as possible we must be very cautious, careful that no disturbance may come outside to do away with our motive, or our pure aspiration. Gaura Haribol. So Mahāprabhu told:

 

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]

 

    In one word you must be conscious that you are living in a place which is worthless, no value. Tṛṇād api sunīcena, don’t go to oppose anyone. No meaning of giving any opposition. It is all fictitious. Why should I lose my energy to give opposition to something, all fictitious? Taror api sahiṣṇunā, if any opposition comes to you, don’t care for that. It is also unreal. Their motive is only superficial. That may not affect your inner train of, trend of thought. So don’t be very careful about any opposition coming to you. Don’t create any opposition to others, and still if any opposition comes to you, try not to care. It is all futile. Amāninā, and don’t hanker after any appreciation from the ordinary public, any name and fame, appreciation, because they do not know. Their appreciation has got no value at all. They are all like madmen, they’re besides themselves. Their own good they do not know. So their appreciation has got no value. Depreciation has also no value. So don’t hanker after any appreciation from the public. Mānadena, and still you must be alert to give their due respect, otherwise they will come to disturb you. Like bribe, to show some, offer some respect to them, and go on with your own campaign. As much as undisturbed, try to make progress as rapidly as possible, because circumstance may cut off this opportunity and connection. So as much as the present circumstance you will be able to utilize, you try to do that. Live, live in the acting present.

 

Trust no future however pleasant! Let the dead past bury its dead!

Act, act, in the living present! Heart within, and God overhead!

[Henry Wadsworth Longfellow, 1807-82, U.S. poet]

 

    With this policy, go on. Gaura Haribol. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Now let us fall flat on the bed.

...

    Infinite minus infinite is infinite. Zero minus zero is zero, zero plus zero is zero, zero into zero is zero. So is the question of infinite. Infinite plus infinite is infinite, infinite into infinite is infinite, infinite minus infinite is infinite. Beyond the reach of calculation, so adhokṣaja, beyond our jurisdiction of understanding. But He can connect us. He can connect us, we can’t. Then, how we can have His connection? Only drawing His attention to connect with us, so that is by increasing our negative characteristic.

 

    “I’m so helpless. My position is the worst position. I desire the best attention.”

 

    Sincerely by such prayer we can draw His attention. So try to increase the negative aspect of our, to draw His attention, that He may come down to us. We can’t go up to His level, never, but He can come down. And how to attract Him to come down to my lower level, that is devotion. That is the very nature of devotion, to increase ones negative prospect, that “I am the lowest of the low. I am the most needy.” Not the mere statement but such sincere feeling in one’s own heart. That can draw. Gaura Hari. Nitāi Gaura Haribol. He’s positive, the owner, possessor, He can exercise right by his power. We are dependent, relative position, potency. Master is He. He can utilize us. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Yam evaiṣa vṛnute tena labhyaḥ. No qualification is sufficient to draw His attention, these mundane qualities here, the knowledge of the scriptures, and sharp memory, intelligence, energy, all failure.

 

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.”] [Kaṭha-Upaniṣad, 1.2.23] & [Muṇḍaka-Upaniṣad, 2.3.2]

 

    Never, by no means, yam evaiṣa vṛnute, whomever He wants to speak with comes to connect. He can have a touch of Him. He can come, so subtle, so efficient, so powerful in all respects, holding higher position. So He can connect, but we cannot connect, going up. We’re gross. Gross thing cannot enter, subtle thing can enter into gross. Ether can enter everywhere, but earth, stone cannot enter into ether. It can float on the ethereal ocean. So our position is gross. Consciousness, fine consciousness, very sharp intellect, that is also gross in comparison with His nature, energy, whole circle so fine.

    So āroha-panthā, ascending method is a failure. Descending method, that after He descends to my level, by my earnest prayer, heartfelt prayer, that is bhakti, devotion, śaraṇāgati, surrender. “No other alternative, my Lord, without Your attention or Your grace, no other alternative.” Such sincere wave can touch Him and attract Him. Dainyam, humility is the beginning of śaraṇāgati, dainyam, humility. And not any show of humility, but most heartfelt sincere humility. Then, one helpless, humble, necessarily he will search for some support, then ātma-nivedanam, dainyam, ātma-nivedanam. When one feels himself quite helpless, then naturally he seeks for some support, so ātma-nivedanam. “Where to throw myself for any existence of improvement, or maintenance: where to? I have nothing. I am no entity, so some entity is necessary to depend on, to respond is necessary, direct desire. Goptṛtve varaṇ, and then to accept, You are my protector, You are my guardian, You are all in all. I throw myself in Your grace, sweet will. I have no other alternative, goptṛtve varaṇaṁ. Rakṣiṣyatīti viśvāso. From the first of the idea, He is great, He is my mania, He must protect me. He must give me shelter, to foster such idea. bhakti anukul matra ______ [?]

And what is favourable, such life, to accept that, and what is unfavourable, to reject that. This is śaraṇāgati. Gaura Haribol. Gaura Haribol. This is the basis of spiritual life, devotional life. Without this, no devotion can stand, can stay, can be considered theistic.

 

End of 82.00.00.B

* * * * * * * *

Start of 82.01.01.A.rr

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...nineteen thirty seven, this early morning Guru Mahārāja passed away. That also was Friday, first January, thirty seven, that was Friday, early morning. I attended his bed, sick bed, from two to four, and then another’s turn came to attend. I went to bed. Two of us were attending him in a pair, two. Went to bed, and then suddenly, who cooked for him, that gentleman, generally we called him Mahārāja, Sajjan-mani [?] Mahārāja, came to rouse me.

 

    “Come quickly. Prabhupāda perhaps he’s going away. Come quickly.”

 

    At once we, in the morning I came to his bed but sweat was with my body. At once I jumped out and went, but saw, could not see him any longer.

    Just twenty four hours back he called me, the same, through Mahārāja, Sajjanānanda and asked me to sing śrī-rūpa-mañjarī, twenty four hours back; that is Thursday, early morning.

    But this day we heard, after twelve o clock new year’s day began according to the English custom, so after twelve the whistles from different steamers and other places were pleased to show new year come.

Then also Prabhupāda was there, but perhaps at five o clock, at five am he passed away. Then a special train was arranged from Salda Calcutta to Kṛṣṇaga: special train. We all came with him to Kṛṣṇaga. Then a bus was reserved – but could not be taken in the bus, so on the roof of the bus some of us climbed up, because he was lying in some temporarily arranged plank or something like that. Then when we with the bus we came to the Svarūpa-Ganga ghat, already dark. And we are all fasting, not even a drop of water. Then anyhow after crossing the Saraswatī River, other side, and we carried him on our shoulders to Māyāpur. There in some place, the vicinity where he lived before, from the beginning, before his sannyāsa, nearby that a place was dug.

    But Kuñja Bābu [Śrīpād Bhakti Vilās] Tīrtha Mahārāja rejected that. “No, must have a Mandeer and a Nat Mandeer before that so this place will not suit.”

    So it was removed to its present place, position, and there we began to dig ourselves, almost the whole night, by dark. And then his Śrī Mūrti was placed on āsana in a sitting posture with spectacles and what he used to wear every day. And such elegant and beautifully decorated he showed the posture which charmed me. I never saw him in such great Ācārya there, most dignified way I could see him there. And as usual the salts were given around his figure, and then earth. Earth could not touch his body, only salt, and then earth.

    In this way when it came up to the neck I came out from the samādhi. I could not tolerate to see his face to be covered with salt. I came out.

And Keśava Mahārāja he was there, and others also ________ [?] Then after the pit was filled up a Tulasī bidi was temporarily built there and the barrier around. Then we went to sing songs, suiting the time, viraha-saṅkīrtana from different places was sung, then some summary talk about him. One Bhāratī Mahārāja he was chanting. I asked him to chant that __________ [?]

the conclusion of the poem composed by Guru Mahārāja in conclusion of Caitanya-caritāmṛta Anubhāṣya there where he’s mentioning about Bhaktivinoda Ṭhākura after his departure.

 

Yar samanya keha dari ayi nara deha nahi koila krsna bhakti dhan [?] “Never any man came in human figure who could spread the news of the Supreme so much for the benefit of the world.”

 

    That was awakened in my mind, and at that time felt that he has moved his every nath to spread the cult given by Mahāprabhu. He strained his every nath to the finish to spread the advices or instructions of Mahāprabhu, Kṛṣṇa bhakti, the devotion of Kṛṣṇa. We never experience such personality before.

Then in the conclusion Vāsudeva Prabhu asked me to chant śrī-rūpa-mañjarī-pada, and I did so, because only two days ago he wanted to hear from my lips that song. Then the function was closed. Then of course so many men began to cry, some embracing another man and crying.

 

    “How shall we live now? Only, we all came and joined here for the attraction of his holy feet. Now he has disappeared. How we are to live? The centre is removed, centre of interest of all of us suddenly removed. How can we live, and how to live hereafter, in what way?”

 

    Perplexed for the time being. Anyhow his Mission is there, and what he has done we shall try our best to go on with that. That is a general faith. With that trend we are to go on in future life, in this way.

    Then next day that was Saturday. Then at Calcutta Maṭha there is engagement, some gentlemen, perhaps some European gentlemen should come there, it was appointed so some of us must go there. And among the list my name was also. I was so much tired, can’t move my body, still, what to do, must go. Must go, no disobedience is possible just after the demise of Guru Mahārāja. The general secretary he wants me to go. I remember I felt inability but anyhow dragged myself to Calcutta.

    And when I’m in Rāma-ghāṭa station junction I found that Lalitā Prasād is walking on the platform. Some told that Lalitā Bābū is there. From the railway carriage we had a look on him. That is the first time I saw him. Afterwards, once more I saw him. Twice I have seen him, Lalitā Prasād. He was a bachelor. He had service in the writers [?] building, government clan. Then retiring he opened an āśrama. In the beginning he was living with Prabhupāda in Yoga-pīṭha, but after Kuñja Bābu came, became general secretary and began to start the propaganda work, Lalitā Prasād had some difference with Kuñja Bābu, and he went away gradually, cutting connection with brother, our Guru Mahārāja. And established an āśrama there in the birth place of Bhaktivinoda Ṭhākura, that is the maternal uncle’s house of Bhaktivinoda Ṭhākura, that Ula.

    Bhaktivinoda Ṭhākura comes from Calcutta Datta family, renowned, and from the same family Vivekananda also came, that Datta family of Hat Cola [?] a renowned family in Calcutta, Datta family, Hat Cola [?] Datta. Vivekananda also came out of that family, Bhaktivinoda Ṭhākura also. But Bhaktivinoda Ṭhākura’s mother’s birthplace was Ula, and he was born in maternal uncle’s house. They’re also zamīndārs, Mustafi Datta family, they’re zamīndārs, big zamīndārs of that time. But there he was born, so that place has been taken up by Lalitā Prasād and made an āśrama and he lived there.

    After, he lived long time, Prabhupāda passed away sixty three, and Lalitā Prasād over hundred, one or two, hundred one or two, he lived after that.

    He appreciated my poem about Bhaktivinoda Ṭhākura, I came to know through his sister. His sister came here some twenty years back perhaps or more. She told that, ‘he has appreciated your poem about Bhaktivinoda Ṭhākura very much.’

    And sometimes the disciples also come here now and then. I give some five rupees, ten rupees, this way looking. Of course taking the name of Bhaktivinoda Ṭhākura anyhow going on, not to such accuracy and intensity as our Guru Mahārāja did, but to certain extent some connection or other. Hare Kṛṣṇa.

    According to our Guru Mahārāja he had some connection with Bhaktivinoda Ṭhākura but that is contaminated with the flesh connection, more, than spiritual. Ha, ha. Baba, bada. He was son, and Bhaktivinoda Ṭhākura was his father, he can’t forget that. Independent of that connection – of course he has got some idea but that is not very bona fide, we are told, and nearing towards sahajiyā vāda. Hare Kṛṣṇa.

 

    Madhvācārya has written a poem, Māyāvādā-Śata-Dūṣaṇī, a hundred poems against Māyāvādā. And our Guru Mahārāja has written Prākṛta-rasa Śata-Dūṣaṇī, a hundred lines devoted to expose sahajiyāism; that is imitation of prema bhakti. What is lust, what is sense pleasure, to conceive that, to take that in the place of divine love. This human love is conceived in a colour to be the divine love. What is so rare that even Brahmā and Śiva they cannot expect to possess that thing, that high thing. And they think they have already got, by, through imagination, imagining himself as a girl. And also, so much so that they imagine some gentleman, bābājī to be Kṛṣṇa. And they began to practice their relationship in that way, thinking that will be conducive, that will assist them to raise up their standard of life to that high creation, only by thinking, and in that way. A nasty thing, going on in the name, so the society looks down upon them as the pests of the society, society outside.

    So Prabhupāda gave a new line, that, “Goswāmīns, you look at the śāstra, you will find what is that.”

 

manuṣyāṇāṁ sahasreṣu, kaścid yatati siddhaye

yatatām api siddhānāṁ, kaścin māṁ vetti tattvataḥ

 

[“Out of countless souls, some may have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Śyāmasundara.”] [Bhagavad-gītā, 7.3]

 

bahūnāṁ janmanām ante, jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti, sa mahātmā sudurlabhaḥ

 

    [“After many, many births and deaths, one who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”] [Bhagavad-gītā, 7.19]

 

tapasvibhyo ‘dhiko yogī, jñanibhyo ‘pi mato ‘dhikaḥ

karmibhyaś cādhiko yogī, tasmād yogī bhavārjuna

 

    [“A yogī is greater than an ascetic, a philosopher jñānī, or a fruitive working karmī. Therefore, O Arjuna, always be a yogī.”] [Bhagavad-gītā, 6.46]

 

yoginām api sarveṣāṁ, mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ, sa me yuktatamo mataḥ

 

    [“In My opinion, of all types of yogīs, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith.”] [Bhagavad-gītā, 6.47]

 

    In Bhāgavatam [6.14.5],

 

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.”] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

 

brāhmaṇānāṁ sahasrebhyaḥ satra-yājī viśiṣyate

satra-yāji-sahasrebhyaḥ sarvva-vedānta-pāragaḥ

sarvva-vedānta-vit-koṭ yā viṣṇubhakto viśiṣyate

vaiṣṇavānāṁ sahasrebhyaḥ ekāntyeko viśiṣyate

 

    [“Among many thousands of brāhmaṇas, a yajñika brāhmaṇa is best. Among thousands of yajñika brāhmaṇas, one who fully knows Vedānta is best. Among millions of knowers of Vedānta, one who is a devotee of Viṣṇu is best. And among thousands of devotees of Viṣṇu, one who is an unalloyed Vaiṣṇava is best.”] [Hari-Bhakti-Vilāsa, 10.117] & [Bhakti-Sandarbha, 117]

 

    In this way the steps are clearly shown, by climbing up by these steps then you are to go to that. You can go up to that place of wonderful dream. But that is more wonderful than dream, the Lord’s harem. Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.

    We could feel also how it is possible to imitate in such a filthy plane. Sense pleasure and the sense pleasure of the Adhokṣaja, of the Divinity, just two opposites. South pole and north pole. Sense pleasure, that is the lowest conception of pleasure. And to seek the pleasure of the senses of the highest conception of the Deity, which generally seems to be impossible, to reach to that standard, how much sacrifice and self abnegation and self surrendering is required. It is infinitely intensified stage in which we can hope to come to such a position and to find the personal characteristic of the Lord in full. And then again to approach Him and not only to touch His holy feet which is also impossible to the consciousness at large that we can touch His feet. What to speak of to raise one’s self in a loving position and love of the unreserved and of the highest type. This is dream of a dream.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. One may think of that very rarely, but to achieve that, that is almost impossible. It is such. It is such. By his personal touch one can’t grasp it, but when they grasp, ‘Yes, it can be conceived, His such behaviour, such loving behaviour with the highest type of loving devotees,’ that may be thought out, but never with one’s own achievement. We can come up to such height as to think that Lord is very affectionately playing with His most favourite group so much. And never any selfish touch that will brush you aside, down, if you go to approach direct with your conception of ego.

 

    Guru janma sitay bhumay sitay paya sata guṇa [?] That is of such nature that on the head of my Gurudeva that looks very beautiful. This is of such type, thing of such type, that on the head of my Gurudeva it looks very well, very beautiful. By nature it is such, that in the highest position of my imagination I may guess to have His, to see His position. It’s so rarely seen and conceived that thing is to our society, our level, thinkers of our level.

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

    So first January, Friday, in nineteen thirty seven also such concurrence. In the middle also several times such concurrence must have been, must have happened, but I don’t remember. But this time I remembered that. This Friday, first January, and this occurred, same with that, thirty seven. Perhaps after seven years or so it may come, but the leap year also to be taken into consideration. Hare Kṛṣṇa. One day increased in every four days in a year.

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

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

    After his separation I composed a poem. The beginning stanza is this.

 

nīte yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ

ucchair utkrośatāṁ śrī-vṛṣa-kapi-sutayā-dhīrayā svīya-goṣṭhīm

pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇīvāvṛtā yena hīnā

yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

 

[At the close of night, early morn, there were crores of devotees fleshly bathed, loudly wailing, their eyes overflowing with sorrowful tears of hopelessness. Śrīmatī Rādhikā, that radiantly beautiful queen of Vraja and daughter of King Vṛṣabhānu, had summoned Her intimate servant Śrī Dayita dāsa to return to Her divine camp, their personal family. Now in the absence of Nayana-maṇi mañjari, the Earth planet has been vacuumed into the deepest, vacant darkness. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 1]

 

    Nīte yasmin niśante, at the last moment of the night he was taken in by Śrī Rādhārāṇī as if She was very much impatient to tolerate his separation, svīya-goṣṭhīm. Nayana-jala-bharaiḥ snāta-gātrārbudānāṁ, amongst hundreds, thousands of people who were weeping, weeping profusely so that they’re taking bath in their own tears, snāta-gātrārbudānāṁ, neglecting that, Rādhārāṇī took impatiently at once, drew him in Her camp, very impatiently. Yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ ucchair utkrośatāṁ, and someone is crying aloud for the separation. But without caring for that Rādhārāṇī impatiently took him because She could not tolerate his separation any longer ______ [?] Now, what was the condition of the Earth at that time? Pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇī. Our Guru Mahārāja’s secret name was Nayana-maṇi mañjari. Nayana-maṇi means this eyeball. If eyeball is taken out then the whole Earth is dark to that gentleman. The Nayana-maṇi was taken suddenly and the whole world was covered with darkness to the people, hṛta-nayana-maṇīvā, pṛthvī gāḍhāndhakārair, deep darkness came down as if the eyeball has been taken out of them, yena hīnā, by his separation. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana, addressing as if to ones own eye. “You are so miser. Where he’s going, please take me hurriedly there towards that direction which way he’s going. O my dear eye, take me in that side hurriedly, yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam. Take this servant. Why you are so miser my eye? Take me hurriedly towards that direction which way he is going. And another internal meaning is kṛpaṇa-nayana he, he’s Nayana-maṇi mañjari, his name. ____________ [?] you are so cruel to me Nayana.” Nayana means Gurudeva. “You please take me where you are going along with you. Why you are so cruel to me?” Nayana he nīyatāṁ. “Take this servant along with you, and very hurriedly.”

 

    In this way, this is the beginning in this way. There are perhaps eleven or twelve stanzas.

 

    [Ten prayers, stanzas, offered in the mood of separation on the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, known as Śrī-Śrī Dayita-dāsa-daśakam]

 

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

    Nitāi Gaura Haribol. Nitāi Gaura Haribol.

 

    And another śloka:

 

gaurendor asta-śaile kimu kanakaghano hema-hṛj-jambu-nadyā

āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham

gaurāvirbhāva-bhūmau rajasi ca sahasā saṁjugopa-svayaṁ svaṁ

yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

 

    [You appeared like a massive golden cloud above the horizon of the blue hills of Nīlācala, precisely where that golden moon Śrīman Mahāprabhu set. From your golden heart a golden shower has inundated suffering humanity, extinguishing the scorching blaze of worldly life. Suddenly disappearing, you have hidden yourself within the holy dust of the holy abode of Navadwīpa, where Śrī Caitanydeva appeared. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 5]

 

    Where Mahāprabhu came down, Gaurendu, the moon Gaurāṅga was set down where, this He was from, came out from that very place. And where Mahāprabhu came out he set down there, Navadwīpa. Mahāprabhu was born in Nadia and disappeared in Purī. And our Guru Mahārāja appeared from Purī and disappeared here in his birthplace. So gaurendor asta-śaile, where he, moon of Gaurāṅga was set down he took his birth, how? Kimu kanakaghano hema-hṛj-jambu-nadyā, a golden cloud, taking, drawing his lustre from that wonderful imaginary gold that comes from ________________ [?] he did such, a golden cloud, taking birth from the Purī there ________________________________ [?]

 

End of 82.01.01.A.rr

* * * * * * * *

Start of 82.01.01.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. After his separation I composed a poem. The beginning stanza is this.

 

nīte yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ

ucchair utkrośatāṁ śrī-vṛṣa-kapi-sutayā-dhīrayā svīya-goṣṭhīm

pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇīvāvṛtā yena hīnā

yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

 

    [At the close of night, early morn, there were crores of devotees fleshly bathed, loudly wailing, their eyes overflowing with sorrowful tears of hopelessness. Śrīmatī Rādhikā, that radiantly beautiful queen of Vraja and daughter of King Vṛṣabhānu, had summoned Her intimate servant Śrī Dayita dāsa to return to Her divine camp, their personal family. Now in the absence of Nayana-maṇi mañjari, the Earth planet has been vacuumed into the deepest, vacant darkness. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 1]

 

    Nīte yasmin niśante, at the last moment of the night he was taken in by Śrī Rādhārāṇī as if She was very much impatient to tolerate his separation, svīya-goṣṭhīm. Nayana-jala-bharaiḥ snāta-gātrārbudānāṁ, amongst hundreds, thousands of people who were weeping, weeping profusely: so that they’re taking bath in their own tears, snāta-gātrārbudānāṁ, neglecting that Rādhārāṇī took impatiently, entrance, drew him in Her camp, very impatiently. Yasmin niśante nayana-jala-bharaiḥ snāta-gātrārbudānāṁ ucchair utkrośatāṁ, and someone is crying aloud for the separation. But without caring for that Rādhārāṇī impatiently took him because She could not tolerate his separation any longer. Now, what was the condition of the Earth at that time? Pṛthvī gāḍhāndhakārair-hṛta-nayana-maṇī. Our Guru Mahārāja’s secret name was Nayana-maṇi mañjari. Nayana-maṇi means this eyeball. If eyeball is taken out, then the whole Earth is dark to that gentleman. The Nayana-maṇi was taken suddenly and the whole world was covered with darkness to the people, hṛta-nayana-maṇīvā, pṛthvī gāḍhāndhakārair, deep darkness came down as if the eyeball has been taken out of them, yena hīnā, by his separation. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana, addressing as if to ones own eye. “You are so miser. Where he’s going, please take me hurriedly towards that direction, which way he’s going O my miser eye take me that side hurriedly. Yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam. Take this servant. Why you are so miser my eye? Take me hurriedly towards that direction which way he is going. And another internal meaning is kṛpaṇa-nayana he, he’s Nayana-maṇi mañjari, his name. Addressing him, “You are so cruel to me Nayana.” Nayana means Gurudeva. “You please take me where you are going along with you. Why you are so cruel to me?” Nayana he nīyatāṁ. “Take this servant along with you, and very hurriedly.”

 

    In this way, this is the beginning in this way. There are perhaps eleven or twelve stanzas.

 

    [Ten prayers, stanzas, offered in the mood of separation on the disappearance day of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, known as Śrī-Śrī Dayita-dāsa-daśakam]

 

Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. He took, he was born in Purī, there is one śloka:

 

gaurendor asta-śaile kimu kanakaghano hema-hṛj-jambu-nadyā

āvirbhūtaḥ pravarṣair nikhila-jana-padaṁ plāvayan dāva-dagdham

gaurāvirbhāva-bhūmau rajasi ca sahasā saṁjugopa-svayaṁ svaṁ

yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam

 

    [You appeared like a massive golden cloud above the horizon of the blue hills of Nīlācala, precisely where that golden moon Śrīman Mahāprabhu set. From your golden heart a golden shower has inundated suffering humanity, extinguishing the scorching blaze of worldly life. Suddenly disappearing, you have hidden yourself within the holy dust of the holy abode of Navadwīpa, where Śrī Caitanydeva appeared. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 5]

 

    Where Mahāprabhu set down, Gaurendu, the moon Gaurāṅga set down where, this He was, sprang, came out from that very place. And where Mahāprabhu came out, he set down there, Navadwīpa. Mahāprabhu was born in Nadiyā and disappeared in Purī. And our Guru Mahārāja appeared from Purī and disappeared here in His birthplace. So gaurendor asta-śaile, where the moon of Gaurāṅga was set down, he took his birth how? Kimu kanakaghano hema- hṛj-jambu-nadyā, a golden cloud, taking, drawing its lustre from that wonderful imaginary gold that comes out in Jambūdvīpa, sprung up in Jambūdvīpa, that special quality gold, is it such, such a golden cloud, taking birth from the Purī there? Jambu-nadyā, āvirbhūtaḥ pravarṣair nikhila- jana-padaṁ plāvayan dāva-dagdham. The whole country has been burned by the severe sun, and the famine, drought, and that cloud raining profusely the whole country, then came and suddenly disappeared in the place of appearance of Gaurāṅga. Is it so? In this way.

 

yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-caitanya-candre

karṇa-kroḍāj janānāṁ kimu nayana-gatāṁ saiva mūrtiṁ prakāśya

[nilādrīśasya netrārpaṇa-bhavana-gatā netra-tārābhidheyā

yatrāsau tatra śīghraṁ kṛpaṇa-nayana he nīyatāṁ kiṅkaro ‘yam]

 

    [Through your voice, the wonderful explanations concerning Śrī Caitanya Mahāprabhu eternally resound with great joy. And how did those topics enter into the ears of the people at large and reveal before their very eyes the beautiful figure of Śrī Caitanyadeva? Once, by His glance, Lord Jagannātha, the universal master of Śrī Nilācala, arranged for you to appear in the holy place of Jagannātha Purī to spread the glories of Mahāprabhu everywhere. There you remain as the very pupil of His eyes. O! With no further delay, kindly accept this fallen soul as your servant. O Dayita dāsa, I am hoping against hope to be embraced within the fold of your divine company.] [Śrī-Śrī Dayita-dāsa-daśakam, 4]

 

    The voice of Gaurāṅga, Saraswatī, our Guru Mahārāja’s name was Saraswatī. Saraswatī means vāṇī, words. Yā vāṇī kaṇṭha-lagnā vilasati satataṁ kṛṣṇa-caitanya-candre. The voice what lived in connection with the throat of Śrī Gaurāṅga Mahāprabhu, is that, has that come out again from the ears, karṇa-kroḍ, the lap of the ear of so many devotees who attended the talk of Gaurāṅga? From that ear, from that cave, has it come out again? Then, janānāṁ kimu nayana- gatāṁ saiva mūrtiṁ. Is it that that very, the words now have appeared in the form of a visionary type, that sound has been transformed into vision, mūrtiṁ prakāśya, visible, visibility? And when the Jagannātha He starts in the chariot, Prabhupāda was born just on the side of that way where that Jagannātha Ratha, the chariot of Jagannātha passes on the road, and just on the side Bhaktivinoda Ṭhākura he hired a house and in that house Prabhupāda was born. So where Jagannātha cast His glance, from there it has got the Nayana-maṇi name. The Nayana-maṇi that is, the eyeball of Jagannātha was cast in that house, and from there it has taken a visible form who was originally in the voice of Gaurāṅga, Gaura-Saraswatī, Gaura vāṇī. Has that taken such form from the place where Jagannātha cast His glance on that house? Karṇa-kroḍāj janānāṁ kimu nayana-gatāṁ saiva mūrtiṁ prakāśya, and so one of his names was nayanatara, the eyeball. Is it for that one of his names was eyeball, Nayana-maṇi? Netra-tārābhidheyā, anyhow whatever it may be, my miser eye, take me hurriedly towards that direction in which way he’s going away.”

 

    In this way some eleven or twelve stanzas I... Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

 

Akṣayānanda Mahārāja: Mahārāja, when did he get that name Nayana-maṇi?

 

Śrīla Śrīdhara Mahārāja: He himself has expressed that in one place. Bhaktivinoda Ṭhākura is Kamala-maṇi Mañjarī. Guṇa-maṇi Mañjarī is Gaura Kiśora Bābājī Mahārāja, Guṇa Mañjarī. Bhaktivinoda Ṭhākura is Kamala Mañjarī. And our Guru Mahārāja expressed his name, privately, Nayana-maṇi Mañjarī, to some people, we heard from him Nayana-maṇi Mañjarī. It is written in some place. Gaura Haribol.

    Once in Rādhā-kuṇḍa, some of us were living with him for a month. At that time the aṣṭa-kālīya-līlā he was hearing, making to sing by some of the persons who were his devotees there. I followed him very closely, trying for a mental attitude to be very closer to his Vṛndāvana personality. In the daytime he used to live in a new built building. The month was this October perhaps, a little cold. The daytime in a new built building and at night time the new built building that was a little cold, so at night he used to stay in a tent spread just on a fallow land in the front of that building. He lived inside, and I took my position just on the gate of that tent, outside. At night I used to take my bedding just outside his gate, passed night.

    One day, in morning time, he’s coming to the pukha house, the building, I’m following him closely. There was no other man. He put his sleeper just before entering the room, and he thought that after entering the room he will take the sleeper with his hand and put it in a proper place, under the bedstead, and then he will. But whenever he left the sleeper and entered the room I took it, I took the sleeper. And after turning he came to take the sleeper he found that it is in my hand.

Then he told a simple sentence, ami sariye nitche [?] “That I am taking it away, this is the word.”

    But it came with so sweetness and softness that I had to think, ‘Where from this voice is coming? It is not a voice, not a sound of this plane, this land. It is coming from some other land, some other plane, so soft and so sweet the voice came. Only the word is this, ami sariye nitche, that I am thinking it, only this much, nothing more. But it rang in my ear, that this is not a sound of this plane. This comes from some other world, some other world, so soft, so sweet, so heart capturing. Is this the way in which the conduct may behaviour occurs and so harmoniously there so sweet?

    Kathā gānaṁ [Brahma-saṁhitā, 56] every speech, every word is like a song. A movement, gamanam nāṭyaṁ, movement means it is dancing. Every movement is like dancing, sweet, and every word coming out, it is song, singing. It has been described, everything modified with high degree of duty. In the land of duty everything is beautiful; everything is beautiful, everything having the touch of the beauty divine, charming. Charming, the prime cause is charming, attracting, charming, snatching the heart, soft. There is a land of such sort of existence. And our aspiration is after that sort of life, we aspire after. Rādhikā-mādhavāśāṁ. We can sincerely foster that sort of idea to feel attraction, a life of such a plane where everything is music, where everything is music character. The flute of Kṛṣṇa: that is guiding everything. That can draw out even the life from the body. The sound is so charming that as if the very feeling, sentiment, is as if it is coming out, wants to come out of the body, of the bodily existence. Whatever part of our body is touched with any sort of dealing, that seems to disconnect with other parts, and that party runs to move, to join, if it is possible to think. If the colour the eye wants to feed it: as if separating himself with other parts of the body. If ear hears the sound, ear wants to run towards that sound, even neglecting his connections with other parts of the body. Competition. ‘I don’t want your connection, this body. I want to run towards that direction. There is call from there, the ear will say, the eye will say, the touch will say, that competition. Whatever touch that wants to run away from the other friendly companions.

 

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

    Nitāi Gaura Haribol. Nitāi Gaura Haribol.

 

    Once when Prabhupāda conducted the whole Braja maṇḍala parikramā, after that is finished he asked his disciples, “What positions have attracted you most? What position in Vṛndāvana has attracted you most?”

    When it was asked to me I told that, ‘Kadamkandi, the birthplace of Rūpa Goswāmī Prabhu’s Bhajan sthali, between Nandagram Kṛṣṇa and Yavat Rādhārāṇī. Midway there was an āśrama were Rūpa Goswāmī settled and used to write the Bhakti-rasāmṛta-sindu _________ [?] from there, generally. I told, ‘That place attracted me most.’

    Then after a year or two again when we had gone to Rādhā-kuṇḍa in his company, suddenly he told, “Your place,” that very place, “Your place.”

    I’m astounded, ‘What is this, where is my place?’

    “Your place, that Kadamkandi, Rūpa Goswāmī.”

    I thought, O, two or three years ago he enquired which was very attractive to whom, and that is with some purpose, and he has kept it in his mind, and accordingly today he’s saying that, ‘Your place.’ ‘Your place.’

    ‘Where is my place?’ So he was so much particular about that, that is ruci parīkṣa, to test the, to examine the taste of a particular person to a particular līlā, for particular group of service. These are necessary in the Ācārya to test his disciples, which is the place where he’s to be located, where his taste stands. And accordingly in harmony with that innate taste he’s to help him in his march towards that land of glamour.

 

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

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

 

    Rādhikā-mādhavāśāṁ, that our hoping against hope, that the highest hope, we are pinned down: our fate is pinned down there. The goal, the destination has been settled, and how to reach there, and when to reach there, and who, others will come to my help to reach there. The master, śikṣā Guru, dīkṣā Guru, whoever will help me to go there he’s my Guru. He’s my guide who will help me to go to my destination, which is located in this way: the hankering, the hankering, the station of my hankering, innate, innermost hankering, the station, the destination. Gaura Haribol. Rādhikā-mādhavāśāṁ prāpto yasya prathitaḥ kṛpayā śrī-guruṁ taṁ nato 'smi.

 

[nāma-śreṣṭhaṁ manum api śacī-putram atra svarūpaṁ

rūpaṁ tasyāgrajam uru-purīṁ māthurīṁ goṣṭavāṭīm

rādhā-kuṇḍaṁ giri-varam aho rādhikā-mādhavāśāṁ

prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato 'smi]

 

    [Śrīla Raghunātha Dāsa Goswāmī prays: “I only aspire after one thing. I cherish the hope that one day I may be welcomed into the plane where Rādhikā and Mādhava are in Their glory, sitting and playing.”]

 

    And who has helped me to locate my place of destination, rādhikā-mādhavāśāṁ prāpto, he has given, he has educated me how to aspire after, what to aspire after, and how we can go to Their aspired shelter: highest. All these I have got from whom, who is my all in all in life, the master of my life. This is a boat and he’s the helmsman. I have surrendered to him. I have accepted, I have put myself in his boat and he’s taking me towards the goal, the end of my life. Guru-karṇadhāram, helmsman, nṛ-deham has been compared with a boat. By utilising my resources in this body and mind my Gurudeva is rowing me towards the goal as helmsman, guru-karṇadhāram. One who has come in human species if he does not take this advantage he commits suicide. He commits suicide after coming in this human birth if he loses to take this advantage of crossing the ocean of life and death, life and death, birth and death, birth and death, birth and death. The ocean, the very nature is waves of birth and death, birth and death, to cross this ocean of birth and death. The helmsman is Gurudeva. And if one misses the chance he’s committing suicide – in Bhāgavatam [11.20.17].

 

nṛ-deham ādyaṁ sulabhaṁ sudurllabhaṁ, plavaṁ sukalpaṁ guru-karṇadhāram

mayānukūlena nabhasvateritaṁ, pumān bhavābdhiṁ na taret sa ātmahā

 

    “Committer of suicide he is. And I’m helping so many boats,” Lord says, “So many boats are passing and I’m helping like a favourable wind. Helmsman is Guru and I am favourable wind. The boat is this human body. And you all should take the advantage of crossing this ocean of birth and death. It is compared to the infinite, this world, something like infinite. It is very difficult to cross this ocean of birth and death, birth and death. If you want to get away from these troubles, janma-mṛtyu-jarā-vyādhi [Bhagavad-gītā, 13.9] you must take the chance. You must take the chance, otherwise you’ll lose so much that it amounts to suicide.”

 

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

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

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

 

    Mahāprabhu’s grace presupposes some sort of selection, but Nityānanda Prabhu’s grace no selection. Whoever He comes across he gets the grace. He’s so magnanimous, Nityānanda Prabhu, He’s so much magnanimous whoever He comes across on his way he gets benefit, he’s saved. So raw, indiscriminate, and so spacious His mercy. Most benevolent, generous, magnanimous: Nityānanda. But Mahāprabhu has a sort of discrimination. But Nityānanda Prabhu does not care for any discrimination, whether he’s fit or unfit; so worthy His mercy. Nitāi. Nitāi. So, heno nitāi vine bhāi rādhā kṛṣṇa pāite nāi [Manaḥ-śikṣā] Overlooking the grace of Nityānanda Prabhu, overlooking Him, never be courageous to go to Rādhā-Kṛṣṇa neglecting the grace of Nityānanda. So Swāmī Mahārāja has laid stress on Nityānanda, Balarāma. Nityānanda is Balarāma. Laid stress for the fallen, Nityānanda Prabhu’s grace is wealth, is real wealth, because discrimination has not got much place there. But in the grace, in the mercy of Gaurāṅga, magnanimity of Gaurāṅga, some sort of discrimination is there. Still not so much, but still we find a sort of discrimination. But Nityānanda Prabhu is more generous, so first go to Nityānanda. And by grace you will go to Mahāprabhu. And by the grace of Mahāprabhu you will easily reach the Rādhā-Govinda, Vṛndāvana. That is the way shown to us. Go to Nityānanda, from there to Śrī Gaurāṅga.

 

yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ

tathā tathot sarpati hṛdy akasmāt, rādhā padāmbhoja sudhāmbhu-rāśiḥ

 

    [Prabodhānanda Saraswatī Ṭhākura says: “As much as we devote ourselves to the lotus feet of Śrī Gaurāṅga, we will automatically achieve the nectarine service of Śrīmatī Rādhārāṇī in Vṛndāvana. An investment in Navadwīpa Dhāma will automatically take one to Vṛndāvana. How one will be carried there will be unknown to him. But those who have good fortune invest everything in the service of Gaurāṅga. If they do that, they will find that everything has automatically been offered to the divine feet of Śrīmatī Rādhārāṇī. She will accept them in Her confidential service and give them engagement, saying: “Oh, you have a good recommendation from Navadwīpa; I immediately appoint you to this service.”] [Caitanya-candrāmṛta, 88]

 

    Percolated by the mercy of Gaurāṅga, try to approach Rādhārāṇī, then no possibility of any dirt to enter and disturb you there in that plane. That will be percolated here by Gaurāṅga. You have got Gaurāṅga you are sure that you will very safely, smoothly, easily, and very intimately you will have the service of Rādhārāṇī. Otherwise it is very dangerous and sometimes suicidal, and reactionary, if you do not go through Gaurāṅga. If you want to approach direct to Vṛndāvana towards Rādhārāṇī it is very dangerous. You must go recommended by Śrī Gaurāṅga. That is, if you can appreciate the life of Gaurāṅga, the ideal of Gaurāṅga, the kāma and other things will be exhaustively eliminated. You’ll be really purified to be acceptable to that domain of that highest līlā, or pastimes. This is the fact.

 

    Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara.

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

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

    Gurudeva. Śrī Gurudeva. Śrī Gurudeva. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

 

Vidagdha-Mādhava: Mahārāja, there’s a temple they say, some devotees they say there is the place where Lord Nityānanda and Lord Gaurāṅga met for the first time. There’s a temple on New Māyāpur side. Is that true?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: There’s a mandira...

 

Śrīla Śrīdhara Mahārāja: Where?

 

Akṣayānanda Mahārāja: Near Māyāpur, and it’s told that Caitanya Mahāprabhu and Nityānanda Prabhu met there.

 

Śrīla Śrīdhara Mahārāja: Yes. That is Goswāmī Mahārāja, the Gauḍīya Saṅga. I myself gave the name there, Nandan Ācārya Bhavan.

    When Nityānanda Prabhu first visited Navadwīpa then He took His shelter in the Nandan Ācārya Bhavan, in a particular house in the town. Then Mahāprabhu told to His devotees that, “One great person has come here. Try to find out Him. I’m feeling in My heart that a great personage has come to visit the town, last night. I found that in a chariot, whose sign is that of Baladeva, kalajanga [?], came and enquiring here, ‘Where is Nimāi Paṇḍita’s house? Will you say, will you guide Me to where Nimāi Paṇḍita lives? Where does He live?’ I saw in a dream of that type.” Mahāprabhu, Nimāi Paṇḍita told to His friends. “So one great man must have come here to enquire about Him.” This was the advice of Mahāprabhu towards His paraphernalia.

    And they tried to search for Him, such a big, great man, great person, but they came out in despair, disappointed. “No such person we could find.”

    Then Mahāprabhu told, “Yes, let Me try. Come along with Me.” And He came at once to that Nandan Ācārya’s house and there found Nityānanda Prabhu is sitting on the veranda. And there meeting Nityānanda Prabhu lost His senses finding Nimāi Paṇḍita. And so many shedding tears and all these things, and Nityānanda Prabhu was introduced to the devotees and as the first acquaintance.

 

    Now, in another time when some disturbance from Advaita Prabhu’s remark, Mahāprabhu left His place and at once He jumped in the Ganges. And Nityānanda Prabhu and Haridāsa Ṭhākura also jumped in the water of the Ganges and took Nimāi Paṇḍita out.

    And after that Nimāi Paṇḍita told: “I am hiding Myself in the house of Nandana Ācārya. And you say to Advaita Ācārya that Nimāi Paṇḍita jumped into the Ganges, we could not find Him. And let us see what he will do.”

    Advaita Prabhu remarked...

    Ke?

 

Devotee: _________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Gaura Hari. Then, in another time also, Mahāprabhu hid Him in Nandana Ācārya’s house, some other time; these two times. Another time also, He went to Śāntipura or somewhere else and from there He came to Nandana Ācārya’s house; that was on the Śāntipura side near Ganges and on the side of Śāntipura His devotee’s house was Nandana Ācārya’s. And generally when He used to hide Himself, playfully, from the devotees, for some reason or other, He used to take His shelter in that house, Nandana Ācārya’s house. First met with Nityānanda there, and in another two times also He used to hide Himself there.

 

    And our Guru Mahārāja he sometimes repeated the founder of that Maṭha, that Bhakti Saranga Goswāmī, Aprākṛta Prabhu, who was afterwards Goswāmī Mahārāja, that is Nityānanda’s connection, he has written something in his praise. He traced some sort of sentiment of Nityānanda in him. So following that when he established his Maṭha, and that Maṭha I – he did not want to establish his Maṭha there. He purchased a house nearby Yoga-pitha, and that was dispossessed by Kuñja Bābu. So out of that sentiment he did not want to have any centre here.

    But my interest was that everyone who has come out of the main Maṭha they should have their own centre in that area. I tried my best, first I purchased some portion which I have given now to Paramahaṁsa Mahārāja, purchased that land and gradually Mādhava Mahārāja and me, I helped many to purchase land and to establish centre there. Because that was akin, it seemed to me, that any pilgrim when he likes to go to Māyāpur, the place was such that he may be looted there on the banks of that river. It was such a dangerous place. Now, after partition, so many Hindu residents from East Bengal have come so we find that influx of population. Otherwise it was a very solitary place. When I came here it was all jungle and even the leopards and jackals, so many hyenas and all to be found here.

    So that place I, – he told that, “I won’t have any, I purchased a house and that is out of possession now, forcibly possessed a portion, I won’t make any centre here.”

    But I requested him, ‘It is not possible. You are a remarkable follower of our Guru Mahārāja. You visited England also. And here in India you did so much important service to Guru Mahārāja. And you should have one centre there, at least only to show that Guru Mahārāja had disciples of such dignity. You must have.’ So anyhow I purchased the land with my money and I took the deed to him to Calcutta, ‘I have purchased in your name this land and you must have a centre there.’

    And then he paid up the money to me.

    And then I told that, ‘We heard that you have some connection with Nityānanda and this place Nityānanda first stayed and Mahāprabhu met Him here. So I think, and this also in the southern extremity of Māyāpur, this side. The centre is somewhere near the bridge and this has been the southern extremity of Māyāpur, and you have connection with Nityānanda, this must be the place of Nityānanda’s first visit, first shelter. So you may give it the name of Nandana Ācārya Bhavan.’

    And he did so. There he has placed, installed, that Gaura-Nityānanda.

    This is the history underlying. Gaura Haribol. Nitāi Gaura Haribol.

 

End of 82.01.01.B

* * * * * * * *

Start of 82.01.02.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: Goswāmī Mahārāja, Gauḍīya Saṅga. Nitāi Gaura Haribol.

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

 

Akṣayānanda Mahārāja: Mahārāja, I always thought our Gurudeva had some special treasure, but he was not revealing that, but I think he has kept that treasure with you.

 

Śrīla Śrīdhara Mahārāja: What is that?

 

Akṣayānanda Mahārāja: Just what you tell us, it confirms exactly as he has preached. But he has also kept something, and I feel that he has kept it with you.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Maybe! So he might have repeatedly requested me, “I am taking them, please look after.” He told me, and I am going on according to my capacity and my realization. I cannot do outside that. What am I, and what he knew me to be, anyhow he requested me, it is true, several times. And he has gone, I am left, and I feel some sort of obligation as a student of Gauḍīya Mission to do some sort of duty for the sampradāya. I am doing as much as possible, and if sometimes reluctantly, you are pressing out from me some sort of service it may be got.

    What I feel almost always that Guru Mahārāja wanted me to do some sort of service, and many of our mission stalwarts recommended me to preach, to be a preacher for the West, recommended that, “He is the fittest man to preach in the West.” But anyhow, it could not happen. And now I see that anyhow it is being effected to certain extent, I am doing. I am a slothful person by nature, I do not move, of reserved nature, of idle nature.

    Our Guru Mahārāja remarked, “A comfort seeker. You are ease-lover.” His word was ease-lover. “You are ease-lover.” He told.

    Hare Kṛṣṇa. Of reserved type, of reserved mood, generally speak less, and think more. A man of more thinking and less speaking, that type I am. And sometimes childish mood also with me sometimes, very simple and open speaking. That is budugraha [?], the planet Budha [?] he has got much influence on me, in the horoscope. And he’s of childish temperament, and a little poetic, and fond of little industry, and very childish in temperament. That Budha has got much influence and the Bṛhaspati. Budha, Bṛhaspati and Śani, these are the guiding stars in my horoscope. Bṛhaspati means ontological knowledge. Bud means the poetic and childishness and poetic habit. And the Śani, Saturn means strong abnegation and connection with the caste outside Hindu. Śani means that. This stern abnegation, indifference, as well as touch with the persons outside varṇāśrama. That is Śani, and Bud, and Bṛhaspati, these three are the guiding stars they are at their highest position. Gaura Hari. So, ontological reasoning comes from Bṛhaspati, indifference to the worldly pleasure from Śani, and poetry and childish temperament from Bud, three things. Gaura Haribol. Nitāi Gaura Hari. Gaura Hari. Gaura Haribol.

    Sometimes the stalwarts in our mission used to say, used to express their grievance that “We serious persons of highest age and position eagerly try to mix with him. How is it that you mix with those children type persons?”

    But I have got a nature to mix with the children. And they could not tolerate this.

    “You are so sober, serious, and so endowed with high levelled philosophical talk, that we eagerly want to mix with you and talk with you, and we can’t tolerate that you mix with the children, of the lower type.”

    They had some sort of complaint against me like that. That is my nature, a childish nature, temperament.

 

Akṣayānanda Mahārāja: So, here we are so many children of a lower type, and you are so kindly mixing with us.

 

Śrīla Śrīdhara Mahārāja: You are all serious talkers, not childish, serious talkers. You are engaging me in serious talk.

 

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

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

 

    My centre of interest is Mahāprabhu anyhow. And Mahāprabhu has taken me to my Guru Mahārāja. In selection of my Gurudeva, Mahāprabhu’s part is almost cent percent. I have got some affection for Kṛṣṇa of Gītā, Gītā Kṛṣṇa, not so much for Vṛndāvana Kṛṣṇa, though in my childhood I had some mystic, transcendental regard for Vṛndāvana, Rādhā-Kṛṣṇa. In my childhood I visited several times a respectable temple of Rādhā-Govinda near our village, where my father, grandfather used to read Bhāgavatam every Kārtika month, one month in a year, they had to read Bhāgavatam there for a month. And in my childhood even when I was six perhaps, I visited that temple. And I remember that I saw with some mystic reverence in the temple, the Śrī Mūrti, and I still remember that how a mystic conception I got about Rādhā-Govinda there.

    But consciously, perhaps some moral consideration, by predominating moral consideration I could not adjust with Kṛṣṇa līlā in Vṛndāvana, what Mahāprabhu has given to me. My regard for Mahāprabhu has taken me to Rādhārāṇī. And at present my highest centre in future is Rādhārāṇī, but present centre is Mahāprabhu. And from Mahāprabhu I have come to Gurudeva, to find out who will be the fittest preacher, fittest speaker about, giver of Mahāprabhu, and then I have come across to my Guru Mahārāja. The first centre was Mahāprabhu and that I came suddenly when I was reading in the fourth year class, age about twenty three. Mahāprabhu suddenly appeared in my heart, and captured, almost captured myself.

    Otherwise, I was born in a smārta family, they’re nyāyaic of the high type, logicians, the Indian logic, nyāya and smṛti, there was this Purāṇic and pūjā etc, and Bhāgavatam. Smṛti, Purāṇa and nyāya, three things predominated there.

    But I had some sort of previous life’s acquisition, because I had a tendency to become a sādhu, more than to become a householder in my future life. I felt it from my childhood, much attraction for the life of a sādhu, inner sannyāsī, but not of any particular shape. But Mahāprabhu gave me the real shape. He’s my captor, Mahāprabhu, and through Him only I could come to Vṛndāvana.

    So necessarily, my ideas of Vṛndāvana cannot go to the level of sahajiyāism. We are born haters of sahajiyāism, sahajiyā, born haters. They have got no place. But anyhow, when I got first connection with Mahāprabhu, these sahajiyās also seemed to me very close friends. Anyhow they are continuing the Name of Caitanyadeva, that was my point: whatever they may be, they may be pests of the society, but still they take the Name of Caitanyadeva Who is so near and dear to me. From that point even I could look after them with some regard, with some nearness. It was so much so to me. But coming to Gauḍīya Maṭha, I began to hate them once more, that they are misrepresenting Gaurāṅga, taking the Name of Gaurāṅga, but misrepresenting Him. Not doing any service, but doing a disservice to Gaurāṅga. Gaura Haribol. Gaura Haribol. What’s the time?

 

Akṣayānanda Mahārāja: Ten.

 

Śrīla Śrīdhara Mahārāja: Ten. Gaura Haribol. So, today, less question and more answer.

 

Akṣayānanda Mahārāja: More answers than questions, we are capable of not so many questions, as the answers you give.

 

Śrīla Śrīdhara Mahārāja: It came in connection of my Guru Mahārāja because this is the day, this Friday and first January were combined and reminded me of him, that day, so I had to begin speaking without your enquiry. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

 

Akṣayānanda Mahārāja: It is our great fortune.

 

Śrīla Śrīdhara Mahārāja: The new friends, they have nothing to say, any urgent question?

Gaura Haribol. Gaura Haribol. What I speak to you in English, that is out of necessity. I have got no fine knowledge in English, I can’t understand also, and also cannot speak, not habituated to speak. But anyhow, for some necessity, I try my best to express myself, and whatever comes, in a mutilated form.

 

Akṣayānanda Mahārāja: Rather, we find your speech very eloquent.

 

Śrīla Śrīdhara Mahārāja: But what I search, I’m guided by the thought, and not by the language. And it seems there are some who are carried by the language and not by the thought. But my temperament is to live and move in the thought and try to give vent to that.

 

Akṣayānanda Mahārāja: But we find your speaking masterful.

 

Śrīla Śrīdhara Mahārāja: Not masterful, but less philosophical type.

 

Akṣayānanda Mahārāja: We find full command, absolute command.

 

Śrīla Śrīdhara Mahārāja: I can’t find accurate words always, does not come, especially now memory is being faded day by day, so I search after accurate words, but sometimes cannot find it, so I have to anyhow move in a curved way. I have to express my thoughts many times in a curved way because I do not find the accurate word in the front. Otherwise my way of speaking is very straight. But I can’t be effective without accurate words, so I have to take some curved way sometimes. This is the instance with me. Gaura Haribol. But perhaps it carries weight. Thought is deep and nearer to the truth. As much as I have got my capacity, that is the nature, style of my speech, hitting the centre, and not on the outskirts. That is the aim of my, the general style of my speaking, hitting the centre. Things synthetical, not so much analytical, but synthetical, always touching the centre. Hare Kṛṣṇa. Capturing the centre, that is the way of my thinking. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. I’m not satisfied with anything, with any outskirts, any dress, but only the central reality. That is my nature. I want to understand the inner point. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol.

    When Prabhupāda was living and he was giving discourses, so many others, even senior sannyāsīs and devotees they attended, then after that, some senior sannyāsīs, preachers, they also invited me, they asked, “What Prabhupāda told, repeat it to us.” And I did, and they were satisfied. Prabhupāda’s discourses were also very deep. The general public could not understand, deep philosophy, so I was requested to repeat his lecture by the respectable circle of our Guru Mahārāja’s disciples. I could repeat it, at least to their satisfaction.

 

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

 

    Even Madhusudhan Mahārāja and others always were of a very sceptic nature, not prepared to rely on any man, but they also speak that when they attend my lecture that we almost feel that it is in the line of Prabhupāda. Prabhupāda is delivering the discourse. So, my type of delivery is very akin to that of my Guru Mahārāja, by his grace. They say like that. Repeatedly they have told like that. That is the ontological colour, the ontological representation. Our Guru Mahārāja’s lecture had this peculiarity, ontological nature. And my tendency is also towards that, the ontological understanding of the thing. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Caitanya. So, we may...

 

Akṣayānanda Mahārāja: We’ll take your leave. Jaya oṁ viṣṇu-pāda...

...

Śrīla Śrīdhara Mahārāja:

 

avismṛtiḥ kṛṣṇa-padāravindayoḥ, kṣiṇoty abhadrāṇi ca śaṁ tanoti

sattvasya śuddhiṁ paramātma-bhaktiṁ, jñānaṁ ca vijñāna-virāgya-yuktam

 

    [“For one who remembers the lotus feet of Kṛṣṇa, all inauspiciousness soon disappears, and one’s good fortune expands. In other words, one becomes free from all material contamination, one attains liberation from repeated birth and death, and one’s real spiritual life begins. As one’s heart becomes gradually purified, one’s devotion for the Lord within the heart awakens, and one realises the Paramātmā. Thus one gradually develops knowledge (jñāna), realisation (vijñāna), and renunciation (vairāgya).”] [Śrīmad-Bhāgavatam, 12.12.55]

 

    In Bhāgavata, avismṛtiḥ kṛṣṇa-padāravindayoḥ, kṣiṇoty abhadrāṇi, the undesirable elements that are within us, that will be diminished by the continuation of the remembrance of Kṛṣṇa. The undesirable elements will gradually vanish away. Padāravindayoḥ, kṣiṇoty abhadrāṇi ca śaṁ tanoti, and some positive conception of real _____ [?] maṅgalam, of good, that will spread within us, śaṁ tanoti. Sattvasya śuddhiṁ, and our very existence will be purified. All other elements, non Kṛṣṇa elements will be purged out. Paramātma-bhaktiṁ, jñānaṁ ca vijñāna-virāgya-yuktam. At the same time sambandha jñāna, unnecessary abnegation or indifference to non Kṛṣṇa will increase more and more. Smṛtiḥ, continued remembrance of Kṛṣṇa, to be merged in Kṛṣṇa consciousness, to remain merged in Kṛṣṇa consciousness, what is Kṛṣṇa, Who is Kṛṣṇa. Who am I to Him? What is my duty towards Him? Gradually all these things will come out from the foundation underground as much as the smṛtiḥ will be dense. ________________ [?] Nitāi. Nitāi. Any come from Māyāpur?

 

Akṣayānanda Mahārāja: Not yet.

 

Śrīla Śrīdhara Mahārāja: Not yet.

 

Akṣayānanda Mahārāja: That gentleman Satyānanda said he will come, but as yet not come.

 

Śrīla Śrīdhara Mahārāja: But I see you five are here.

 

Devotees: Yes.

 

Śrīla Śrīdhara Mahārāja: _________________________ [?]

 

Akṣayānanda Mahārāja: _________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Nitāi Gaura Haribol. Any question, from any quarter?

 

Devotee: Yes Mahārāja, can you explain to me how Gāyatrī initiation helps the chanting of Hari-Nāma ?

 

Śrīla Śrīdhara Mahārāja: It helps to consolidate the foundation of Hari and His Name and everything, of course when the Vaiṣṇava interpretation we get from there. The Śaṅkara School interpretation they will conclude from Gāyatrī that everything ultimately is non differentiated and non specified, heavy mass. But the Vaiṣṇava understanding of Gāyatrī is different. Śrīmad- Bhāgavatam [1.1.1] begins, satyaṁ paraṁ dhīmahi. Gāyatrī, Bhāgavatam, Purāṇa, it is mentioned:

 

artho 'yaṁ brahma sūtrānāṁ, bhāratārtha-vinirṇayaḥ

gāyatrī bhāṣya rūpo 'sau, vedārthaḥ paribriṁhitaḥ

 

    [“Śrīmad-Bhāgavatam represents the real purport of Vedānta-sūtra. And although it is very difficult to draw out the real purpose of the one hundred thousand verse epic Mahābhārata, the great history of the world, Śrīmad Bhāgavatam has come to give its real meaning. The mother of all Vedic knowledge is the Gāyatrī mantra. Śrīmad-Bhāgavatam gives the gist of Gāyatrī in a very full-fledged way. And the supplementary truths of the Vedas are also found within Śrīmad- Bhāgavatam.”] [Garuḍa-Purāṇa]

 

    This is said about Bhāgavatam in Purāṇa, what is Bhāgavatam. In Bhāgavatam itself it is said:

 

nigama-kalpa-taror galitaṁ phalaṁ, [śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayaṁ, muhur aho rasikā bhuvi bhāvukāḥ]

 

    [“O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.”] [Śrīmad-Bhāgavatam, 1.1.3]

 

    The ripe fruit of the tree of Veda, but in another place it is said about Gāyatrī, artho 'yaṁ brahma sūtrānāṁ, this gives the real meaning of Vedānta-sūtra compiled by Vedavyāsa collecting principal portions from the Upaniṣads, Vedānta. Artho 'yaṁ brahma sūtrānāṁ, bhāratārtha- vinirṇayaḥ. The very gist of the whole of the Mahābhārata is represented here in Bhāgavatam, vinirṇayaḥ, all the meanings must come through this channel, bhāratārtha-vinirṇayaḥ. Gāyatrī bhāṣya rūpo 'sau, and this is the expansion of the proper meaning of Gāyatrī. Vedārthaḥ paribriṁhitaḥ, and the whole meaning of the Veda has been reserved here in a nutshell. Veda-mātā-gāyatrī, Gāyatrī is considered the mother of Veda. In a nutshell the whole purport of the Veda is here.

 

Devotees: _________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________________________________ [?]

 

Akṣayānanda Mahārāja: ________________ [?]

 

Śrīla Śrīdhara Mahārāja: Oh. I heard that Jīva Goswāmī Prabhu has given an explanation of the Gāyatrī, Brahma-Gāyatrī, but I did not come across that explanation. Myself I have evolved a sort of meaning leading it towards the end of, the conclusion of Bhāgavatam. Gāyatrī bhāṣya rūpo 'sau, the Bhāgavata is the bhāṣya, like the expansion of Gāyatrī so Gāyatrī’s meaning must go to support the conclusion what Bhāgavata has given to us from the Vedas. And this is in this way.

    Bhūr, bhuvaḥ, svaḥ, Bhūr means the world of sense experience, bhuvaḥ, the mental sphere, svaḥ, the plane that can be understood, caught by intelligence only, not by feeling, neither by physical senses, buddhi-loka. In this way finer and finer, higher and higher planes there are in the strata, in this mundane sphere also, gross, subtle, subtler, subtlest, in this way it is progressing, different planes, fourteen planes of living here, human in the beginning and seven others. Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka: seven strata, or planes, from gross to fine. In this way it is developed.

    Then Virajā, Virajā means the last limit of the material consciousness. Then Brahmaloka, where jīva soul is, that is the beginning of Vaikuṇṭhaloka, the marginal position, Virajā and Brahmaloka. Then the Vaikuṇṭha and Goloka: the land of service. The land of exploitation and the land of dedication, between the two, meeting place, this side Virajā, this is no man’s land, buffer state, this side approaching towards exploiting world of Virajā, and that side Brahmaloka. Then Vaikuṇṭha begins.

    So bhūr, bhuvaḥ, svaḥ, tat, savitur, varenyaṁ. Tat is the sum total of the world of exploitation, tat, savitur. Now a new thing which shows this mundane, savitur, means Surya, Sun, savitur, meaning who expresses things, from whom everything is emerging, savitur, _________________________ [?]

    Just as a lady gives birth to a child _______ [?] from her womb a child is coming. So this experience of the material world is coming from a particular light, like the Sun is showing the planets. The Sun is the savitur, savitur means _____________ [?] That from whom all is emerging, the conception, and all sorts of conceptions of the material type they’re coming only from the Sun. If Sun is withdrawn, no conception.

    So savitur means: in Bhagavad-gītā [13.34] also it is mentioned, “What is ātmā? As Sun is expressing the world, so your ātmā is expressing the world, that light, that spark, that knowledge. If that ātmā is withdrawn everything is dark. Your body, mind, everything gone, but the ātmā is there, the unit of knowledge is there, so to you everything is in consciousness. So savitur, varenyaṁ, which is giving birth, as if, to this whole world of your experience from the gross to the subtle, that savitur, that consciousness, savitur, varenyaṁ, which is respectful to that savitur, to that sort of consciousness which is giving birth to all this knowledge of variety. He’s varenyaṁ, he’s venerable plane, he’s worshippable plane. That is Vaikuṇṭhaloka, made of higher knowledge, svarūpa-śakti, that bhargo. He’s venerable bhargo. Bhargo means svarūpa-śakti and the very gist of svarūpa-śakti is the effulgence of this particular centre. And that is Śrī Rādhā.

    Dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi: Bhāgavata [1.1.1] says. By His Dhāma, by His plane, by His light, all the misgivings and misunderstandings are cleared, a particular type of light, by the ray of which, all our ignorance disappears. That is the Dhāma, the very abode of the Lord is such that by the strength of its light all sorts of ignorance and misconception vanishes, that bhargo. Whose bhargo? It belongs to Deva. Who is Deva? Deva means, two meanings, Deva means ____________ [?] ‘One whose a playful entity, and very beautiful, beauty and play, līlā and saundaryya, Devata, and He’s bhargo, He’s the proprietor of that Dhāma, and that beautiful sweet ray by which everything has been evolved.

    Dhiyo yo naḥ pracodayāt, and dhī, dhīmahi, by the help of our pure consciousness we shall attend Him, serve Him, conscious service, dhīmahi, dhī means buddhi, jñāna, ānuśilanam, cultivation. We shall get this conscious cultivation, dhīmahi. One day through our consciousness we can approach and render service to Him, dhīmahi. And what will be the result? Dhiyo yo naḥ pracodayāt. And He will, as remuneration, He will give us dhiyo, and the capacity of serving Him, of cultivating Him more and more. That is prema. He will give me prema as remuneration. Prema means the more capability of serving. So we shall serve Him and He will give more eligibility, more capacity, efficiency to serve more and more. This is the underlying meaning.

    And the bhargo means the whole svarūpa-śakti represented by the ray that is the vaibhava of Śrī Rādhikā which is the mukhya-rasa combined. Mādhurya-rasa is the principal rasa and the most expansive which contains all the services of other rasa in Him. If mādhurya-rasa is there then vātsalya, sākhya, dāsya, and śanta, everything is there, so the whole is the representation of Her, of Rādhikā. That is the meaning of Gāyatrī, going so deep as to make us understand.

    So my Sanskrit poem is there. It is perhaps in the Kīrtana Mañjuṣā. I forget.

 

bhvādes tat savitur vareṇya-vihitaṁ kṣetra-jña sevyārthakaṁ

 

bhargo vai vṛṣabhānu-jātma-vibhavaikārādhanā śrī puram

bhargo jyotir acintya līlana sudhaikārādhanā śrī puram

(bhargo dhāma-taraṅga khelana sudhaikārādhanā śrī puram)

(bhargo dhāma sadā-nirasta kuhakaṁ prajñāna-līlā-puram)

 

devasyāmṛta-rūpa-līla-rasadherārādha-dhīḥ preriṇaḥ

(devasyāmṛta-rūpa-līla puruṣasyārādha-dhīḥ preṣiṇaḥ

(devasya dyuti-sundaraika-puruṣasyārādhya-dhīḥ preṣiṇaḥ)

 

gāyatrī-muralīṣṭa-kīrtana-dhanaṁ rādhā-padaṁ dhīmahi

(gāyatrī-gaditaṁ mahāprabhu-mataṁ rādhā-padaṁ dhīmahi)

(dhīr ārādhanam eva nānyad iti tad rādhā-padaṁ dhīmahi)

 

gāyatrī-muralīṣṭa-kīrtana-dhanaṁ rādhā-padaṁ dhīmahi

 

    By step by step I have given the meaning, the very purport in this way, the meaning of Gāyatrī. Veda-mātā-gāyatrī, the mother of the Veda, and that must be the highest thing we are to detect how it is accommodated and placed there. Gaura Haribol. Gaura Haribol. Gaura Haribol. We are to discuss, follow, and only through the serving, by devotion, that is the serving attitude, we can enter into the depth of the subtle, spiritual plane, and we can realise more and more about the truth of the same.

 

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

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

    So none have come from Māyāpur today?

 

Devotee: No.

 

Śrīla Śrīdhara Mahārāja: Today the Calcutta people may come there, in a weekly bus service? Today is Saturday. And Sarvabhavan Prabhu also may come? You don’t know.

 

Devotee: I don’t know.

 

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

 

Devotee: Mahārāja, can you tell us the story of the appearance of Śrīmatī Rādhārāṇī, how She appeared.

 

Śrīla Śrīdhara Mahārāja: How She appeared, She’s eternal, that is what we’re to understand first. She’s eternal, but She’s coming down to this plane that is how She’s born, Kṛṣṇa is born, just like the Sun is born, something like that. After the night the Sun is being born, that is coming into our eye, it is there, nitya-līlā. In Goloka, in nitya-līlā They’re always there. Only by Their grace sometimes we are given the chance of experiencing Their līlā in particular. That is something like exhibition ________________ [?]

    Suppose the atom bomb is being manufactured in somewhere, and how it is done, it is shown in exhibition in India. What is going on in a big scale in some place that is being shown to a particular place in an exhibition, ‘that these things are made in such a way.’

    So in prapañca it is eternally going on, but is shown to us like exhibition in prapañca-līlā. You get the specimen is extending to you for your taste and then you try to enter for recruitment for customers. Just as the industrial arrangement is shown, exhibited in a place, what for, only to capture customers for business. So the prapañca-līlā comes to draw our attention to that, and then gradually we will enlist our name that we shall, we want these things and we shall get admission and gradually we shall try to have that. It is already there, nitya-līlā, but sometimes it is extended here like exhibition, or to recruit us, to capture us, to take us there.

    In this way sometimes She comes. First Her father found Her in a tank on the lotus, a small, beautiful girl on the lotus, floating. And Vṛṣabhānu had no son, he took that beautiful...

 

End of 82.01.02.A

* * * * * * * *

Start of 82.01.02.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...child, so one day when going to take bath in the tank found that on the lotus a very beautiful baby. So he took Her to his house and nurtured, and that was Rādhārāṇī. That we are told.

 

Devotee: Is it true that She never opened Her eyes until...

 

Śrīla Śrīdhara Mahārāja: And Sītā Devī also came in that way, when Janaka Rāja is ploughing in the field then suddenly a girl he found, she came out. So She’s told to be the daughter of _________________ [?]

    What is that?

 

Devotee: I heard that She never opened Her eyes until She would see Kṛṣṇa first, until Kṛṣṇa was in front of Her.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: There’s a story...

 

Śrīla Śrīdhara Mahārāja: ___________ [?]

 

Akṣayānanda Mahārāja: No. There’s a story that She did not open Her eyes until seeing Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: Yes. She was very beautiful but the eyes were closed. Then anyhow it was arranged that the Nanda Rāja and Vṛṣabhānu Rāja were friends and anyhow Yaśodā went to visit the famous girl picked up from the lotus, Yaśodā went to see that girl and along with Kṛṣṇa. And when Kṛṣṇa as a child also, and He approached towards Her and touched, Rādhārāṇī opened Her eyes and found Kṛṣṇa. It is mentioned in Purāṇa, that maybe. But this is not much. The divine arrangement may be such. Both of Them are very intimate, They know each other, They know one another, and They’re also conscious that They have come here to show some drama like thing. They’re fully conscious of that. Not only of Their personality, but Their father, mother, Their friends, everything They’re fully conscious of, They were. They came to show a drama, something like that, nitya-līlā from nitya-līlā, just as in drama it is shown so They have come here to show some drama.

 

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

    Gaura Haribol. Gaura Haribol. Who are you?

 

Devotee: Kamalāsana.

 

Śrīla Śrīdhara Mahārāja: And he’s Kṛṣṇasūta dāsa. He?

 

Devotee: Bhakta Pete.

 

Śrīla Śrīdhara Mahārāja: And you?

 

Devotee: Dāsarātha Sūta.

 

Śrīla Śrīdhara Mahārāja: Nitāi. Nitāi. Nitāi. Nitāi. Nitāi.

 

Devotee: Mahārāja, I was wondering, being a neophyte devotee, I was wondering what questions must be answered in one’s mind or heart to know who your Guru is?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: How should one know in his heart who is his Guru?

 

Śrīla Śrīdhara Mahārāja: ________________________ [?] Who is his Guru?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Śravaṇa-daśā, first is śravaṇa-daśā, you are to attend the lectures, advices, instructions, of so many probable Gurus. And then after that is finished you can come in conclusion by the suggestion of your inner spiritual conscience, that where do you find that which can satisfy, whose instructions, impressions, can satisfy the inner most demand of your heart. Then you are to select there, that such news, and such spacious wave, instructive waves are coming from a particular place and that will be wholesome for me. You are to decide that.

    And the general is you will seek for the śāstra, left by the mahājanas, what should be the qualification of the Guru, and what should be the qualification of the disciple. With a particular proper mood you will approach the Guru, guided by the śāstra, that whose position is unquestionable, such śāstra. The śāstra, that is the opinion that comes from unquestionable spiritual masters, spiritual persons. You are to consult them, and also to consult your friends, and then to approach the person from which some average spiritual life may come, approach them personally one by one, the all possible instructors. And then you are to decide that your inner approval and accepting tendency select whom to be your eternal, who can appeal most to the deepest sentiment of your heart, the deepest earnestness of your heart can be satisfied, and you are to accept there your guide.

    There are so many guides. You want to visit a place, suppose Africa. There are so many guides and you are to make acquaintance with them, then when found that this will be the most safe guide who can take me to the – to show me there, you are to accept that. Ultimately you will be the judge in the selection of your guide.

    And the advices necessary from my own experience I am giving suggestion to you. The śāstra and sādhu consultation and then personal approach, and then to select whose association touches you deepest, you are to finally decide. That the approximate suggestion may be given in that way, the selection must come from you and in this way that will be safer. Hare Kṛṣṇa. Gaura Haribol.

 

Devotee: Mahārāja, is it possible to spend too much time looking for a Guru?

 

Śrīla Śrīdhara Mahārāja: Of course as long as we are not satisfied, with maximum satisfaction we should not surrender anywhere and everywhere, should take some time. And at the same time must be earnest and we must try as soon as it is possible because human life is not a permanent thing. Any time it is vulnerable. Any time we may lose it. So we must be earnest, and at the same time, all possible forces you must tackle and satisfy yourself.

...

    ...the Ācāryas there, that eleven Ācāryas, you must come in touch with them direct, direct personally, or even through their writings, in any way you are to, if it may be said, to examine, to have a test about their instructions. And then you are to select that which is suiting you best, you can trust best, your best that ‘I must throw myself here, whatever my future fate is.’ With this idea you are to throw yourself down at the feet of such a great mahājana. But before throwing you finally, surrendering yourself finally, you’ll try your best and in the shortest time possible to save you, so that the most undesirable disaster is to leave one’s Guru, that is the greatest curse in one’s life if one has to become separated from his selected Guru. So we shall try our best that we may not have to meet such disaster.

    And always you’ll pray to the Lord Who’s transcendental, “Please help me to select my guide. Please send to me my guide.” That will be your prayerful mood to the All Omniscient Almighty. “Please send me, show me my guide.” With that prayerful mood you should examine. As much as possible, of course it is not possible for the disciple to know the Guru, as much as possible.

    We also did such, wander and wander, here, there and tried to test as much as possible within our jurisdiction, but dissatisfied. Then finally were I was satisfied fully I threw myself there. Hare Kṛṣṇa. Hare Kṛṣṇa. Five years, more than five or six years I ran hither thither to different directions for finding, searching after Gurudeva. At last, after six years, the seventh year I came to his feet.

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

    More or less you were all attracted by Swāmī Mahārāja, so your general line will be to try with his appointed Ācāryas. But I don’t say that there you will finalise. But if anything comes beyond from any other quarter beyond that, if it comes to you then you will try that also. Anyhow, their instructions, advices, and their discourse, or any books. Anyhow coming in their connection you are to select that where you find the thread of future union, of same taste, same liking, same aspiration, of the same cord that can come, that can bring harmony with the cord that is within your heart. As fast as possible it is necessary, and at the same time you must be considerate, not injudicious, impartial. Sincere, judicious, searching with earnestness you do.

    Just as marriage, according to Hindu law, once married no separation is possible, according to Hindu law, selected for life. No divorce system here. Now it is introduced. When I was student of law then I read in a book, of course about Hindu laws this is a sacred thing, marriage. And Muslim and Christian marriage they’re rather, they say, it is like some contract, marriage means contract, Christian. But Hindu marriage that is a life together, that is a sacred thing, a part of the sacred duty never to be separated, especially for the women. Now they’re fighting for the equality of the women with men. But I’m not of that opinion. Because, the ideal of surrender, śakti, potency, ideal of surrendering. Surrender should be considerate and must be durable. Surrendering today in one place and next day in another place, this is foolish surrender, the name is impure, that surrender. Surrender is surrender. No withdraw is possible. That must be very unhappy. If we’re to retreat after surrender that’s most unhappy thing, that is no surrender, and especially in the case of the Omniscient and Almighty, very disastrous reaction to come back. Mahāprabhu:

 

āśliṣya vā pāda-ratāṁ pinaṣṭu mām, adarśanān marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo, mat-prāna-nāthas tu sa eva nāparaḥ

 

    [“Kṛṣṇa may embrace me in love or trample me under His feet. He may break my heart by hiding Himself from me. Let that debauchee do whatever He likes, but He will always be the only Lord of my life.”] [Śikṣāṣṭakam, 8]

 

    The purity of surrendering must be of this type. “Āśliṣya vā, He may embrace me with much adoration or, pāda-ratāṁ, or I am holding fast the feet, and casts me, and throw me from there, pāda-ratāṁ pinaṣṭu mām, casts me or places me by His foot, trample down under the foot, pāda-ratāṁ pinaṣṭu. Adarśanān marma-hatāṁ karotu, He may be totally indifferent towards me. That is more intolerable. Rather He may punish me, it is tolerable, but if He becomes indifferent that is more severe, adarśanān marma-hatāṁ karotu. More so, yathā tathā vā vidadhātu lampaṭo, showing me He’s adoring another. My quota is given to another person; that is more intolerable. But whatever He may do I have no other alternative but to remain wholly under His guidance.” That should be the type of quality of our surrender. Under no circumstances I shall have to go away from my Lord. This quality of surrender is recommended to be the highest for us to serve our purpose. In another place Rūpa Goswāmī Prabhu says:

 

viracaya mayi daṇḍaṁ dīnabandho dayāṁ vā, gatir iha na bhavattaḥ kācid anyā mamāsti

[nipatatu śata-koṭir nirbharaṁ vā navāmbhas, tad api kila payodaḥ stūyate cātakena]

 

    [“O friend of the needy, whether You chastise me or reward me, in the whole wide world I have no other shelter but You. Whether the thunderbolt strikes or torrents of fresh waters shower down, the Cātaka bird (who drinks only the falling rainwater) perpetually goes on singing the glories of the rain cloud.”] [Śrī-Rūpapādānāṁ]

 

    “Viracaya mayi daṇḍaṁ dīnabandho dayāṁ vā. O Lord of the ________ [?] of the dīnabandho, who are humble, the Master of the humble, of the poor, of the mean, O Master of the mean, dīnabandho, the friend of the mean, dīnabandho, viracaya mayi daṇḍaṁ, You may punish me or You may show Your kindness to me. You can do anything and everything. You are at liberty to do anything and everything with me, dīnabandho dayāṁ vā. Gatir iha na bhavattaḥ, but in no case, in any case, I have no other alternative but to stick strictly, sincerely and strictly to Your divine feet. I have no other alternative. So You may punish me or You may adore me. Viracaya mayi daṇḍaṁ dīnabandho dayāṁ vā, gatir iha na bhavattaḥ kācid anyā mamāsti. How? Nipatatu śata-koṭir nirbharaṁ vā navāmbhas, tad api kila payodaḥ stūyate cātakena. There is a kind of bird who only drinks from the rainwater and never from the water which is touching the ground: either river, or a fountain, or the ocean, or any, no water but the rainwater drinks. This is cātaka by name, in Sanskrit, cātaka, a kind of bird. They’re all with their face up. Patit-jal, “A drop of water,” it is said in this way. Patit-jal, Patit-jal. Their sound is like this. Patit-jal, Patit-jal, pure water, pure water. And this is the nature of their sound. Nipatatu śata-koṭir nirbharaṁ. The sky may grant sufficient rainwater to them, or sometimes the thunder may come and he will be finished, nowhere. But still, they’re always with their head up, “Water, water, water. Pure water, pure water.” But instead of pure water thunder may come and finish him, but still no other, he’ll never come to take water anywhere else.

    That should be the attitude of a surrendered soul. To surrender to get Guru is such a great thing. Such gravity and purity and sincerity we must begin: well begun half done. Is it not? To get a real Guru, a bona fide Guru, that means a great thing, a great achievement in one’s life ________ [?] he will surely guide me to the proper destination.

 

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

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

    You come from New York?

 

Devotee: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: And whose zone is it? Who is the Ācārya of that zone, where you come from?

 

Devotee: There are five at present.

 

Śrīla Śrīdhara Mahārāja: Five in the whole New York, but in the particular portion of New York where you reside, who’s the Ācārya of that portion?

 

Devotee: There are five. It’s been a new GBC ruling that the five Ācāryas are Gurus for New York.

 

Śrīla Śrīdhara Mahārāja: No. The Ācārya is Hridayānanda, or Rāmeśvara, who is he?

 

Akṣayānanda Mahārāja: Who are they?

 

Śrīla Śrīdhara Mahārāja: Or Bhaktipāda Kīrtanānanda?

 

Devotee: Kīrtanānanda Mahārāja, Bhāvānanda Mahārāja, Rāmeśvara...

 

Śrīla Śrīdhara Mahārāja: All joint Ācārya?

 

Akṣayānanda Mahārāja: Yes, five in New York City.

 

Devotee: Harikeśa Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Not zone division?

 

Akṣayānanda Mahārāja: The zone of New York, they have a new decision and five Ācārya men will be there, may be selected.

 

Śrīla Śrīdhara Mahārāja: Oh, anyone, just as in Māyāpur, Bhāvānanda and Jayapataka.

 

Akṣayānanda Mahārāja: They have two, yes.

 

Śrīla Śrīdhara Mahārāja: Two, so five there?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: All right.

 

Akṣayānanda Mahārāja: I also did not know that. So there’s Rāmeśvara Mahārāja, Kīrtanānanda Mahārāja, Bhāvānanda Mahārāja, Harikeśa Mahārāja, one more.

 

Śrīla Śrīdhara Mahārāja: Hridayānanda.

 

Devotee: No ___________ [?] he’s not initiating Guru.

 

Akṣayānanda Mahārāja: Satsvarūpa?

 

Devotee: No.

 

Akṣayānanda Mahārāja: Not sure of the last one.

 

Śrīla Śrīdhara Mahārāja:Hare Kṛṣṇa. __________________ [?] Nitāi Gaura Haribol. Nitāi Gaura Haribol.

    How are you attracted in this path, through books, first connection with ISKCON?

 

Devotee: I saw a Hari-Nāma party many years ago in California and I was thinking about it, but it’s through a friend actually, through a devotee friend that brought me to the temple.

 

Śrīla Śrīdhara Mahārāja: Who are they?

 

Devotee: He is, I don’t believe he’s initiated. He’s in California at the present time. This is about seven years ago he brought me to the early New York temple, and where I first saw Śrī Śrī Rādhā-Govinda. Then attraction developed over the years.

 

Śrīla Śrīdhara Mahārāja: Did you see Swāmī Mahārāja?

 

Devotee: No, I wasn’t able. I had a chance at one time but I was not able to see him.

 

Śrīla Śrīdhara Mahārāja: Could not. Have you met any of the Ācāryas?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Whom have you met?

 

Devotee: I’ve spoken with Śrīla Bhāvānanda Mahārāja and Śrīla Kīrtanānanda Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Bhāvānanda Mahārāja, Kīrtanānanda Mahārāja. Jayapataka no?

 

Devotee: I haven’t spoken with him personally. I’ve listened to him lecture.

 

Śrīla Śrīdhara Mahārāja: Lecture of Jayapataka Mahārāja?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Yes, then lectures in papers or?

 

Akṣayānanda Mahārāja: In person?

 

Devotee: In person, yes.

 

Akṣayānanda Mahārāja: In person he heard the lecture.

 

Śrīla Śrīdhara Mahārāja: So you have seen him.

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: But you are not attracted by their speech, their lecture, or their books or anything, their instructions?

 

Devotee: I am attracted...

 

Śrīla Śrīdhara Mahārāja: Not impressed?

 

Devotee: I am attracted but not a hundred per cent. My heart has not directed me.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: Not one hundred per cent, not cent per cent.

 

Śrīla Śrīdhara Mahārāja: Partially, partial appreciation. Then you try, the highest appreciation of your heart, that is hṛdaye nābhya nujñāto, the last decision will come from your own heart, core of your heart. More of heart than of brain. You are going, you are trying, you like to go to the land of heart, crossing the land of brain, plane of brain. Yes? The heart has got more valuation there, the land of heart, hṛdaye. Without brain an animal may live, but heart is indispensable. Is it not?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Brainless animals may be there, no? Heart, the palpitation; that is the very heart. Heart represents love, and brain represents knowledge. And hands and legs represent labour, karma.

 

mukha-bāhūru-pādebhyaḥ, puruṣa-[syāśramaiḥ saha

catvāro jajñire varṇā, guṇair viprādayaḥ pṛthak]

 

    [“From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms, the kṣatriyas have come, from his waist the vaiśyas have come and from his legs the śūdras have come. These four orders and their spiritual counterparts (brahmacarya, gṛhastha, vānaprastha, and sannyāsa) combine to make society complete.”] [Śrīmad-Bhāgavatam, 11.5.2]

 

    The heart good everywhere, brain represents brāhmaṇa section, the hand kṣatriya, the sword and the gun, that is kṣatriya, organiser, leader. And the thigh that is vaiśya, money, finance. And the leg that is śūdra, general labour, this varṇāśrama. General labour lowest portion, then finance, then this military, and the brāhmaṇas guide. Heart friend to all. If heart is paralysed, blood circulation stopped everywhere, everyone. So bhakti is like that, devotion, love is like that. As friend to all he lives, all living, the heart, he’s friendly to all.

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

[About eighty seconds of Bengali conversation?]

...

    ...took his shelter in some hotel, in some hostel, or where?

 

Akṣayānanda Mahārāja: No.

 

Śrīla Śrīdhara Mahārāja: It is mentioned in his life?

 

Devotee: _____________________ Pennsylvania [?]

 

Akṣayānanda Mahārāja: When he entered New York where did he first stay, Śrīla Prabhupāda?

 

Devotee: _________________________ [?]

 

Akṣayānanda Mahārāja: _____________________ Oh, one āśrama, there was one Māyāvādī.

 

Śrīla Śrīdhara Mahārāja: Āśrama, Ramakrishna Mission, no?

 

Akṣayānanda Mahārāja: Not Ramakrishna Mission, but what was his name?

 

Devotee: _________________________ [?]

 

Akṣayānanda Mahārāja: Mishra, Dr. Mishra, he was a Doctor and also somewhat some kind of preaching, some kind of āśrama he also had. So our Gurudeva stayed with him for some time.

 

Śrīla Śrīdhara Mahārāja: He’s still living?

 

Akṣayānanda Mahārāja: Still living? I can’t say.

 

Śrīla Śrīdhara Mahārāja: But he did not come this side? Was he converted, no?

 

Akṣayānanda Mahārāja: No. They used to quarrel because he was attached to the Śaṅkarācārya School. They would quarrel but always remain as friends, in spite of that.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha, ha, ha.

 

Akṣayānanda Mahārāja: And that Mishra used to give lectures and our Gurudeva would attend that, and he would ask our Gurudeva to sing saṅkīrtana. And then one day he asked our Gurudeva to speak something. So he spoke telling that, “What your Dr. Mishra is telling is all nonsense.”

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha, ha, ha. “Then to whom have I given shelter?”

 

Akṣayānanda Mahārāja: Ha, ha, ha, ha, ha. Yes. Then after that he never asked him to speak again. But somehow or other they remained friends.

 

Śrīla Śrīdhara Mahārāja: Gradually Mishra will have to be attracted.

 

Akṣayānanda Mahārāja: Yes, must be.

...

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

    Dayadhara’s last letter has been replied, no?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: So both Dhīra Kṛṣṇa Prabhu and Dayadhara, both of them...

...

Akṣayānanda Mahārāja: Oh.

 

Śrīla Śrīdhara Mahārāja: Do you know?

 

Akṣayānanda Mahārāja: Yes. He tells...

 

Śrīla Śrīdhara Mahārāja: He says sexual pleasure is the be all and end all of life.

 

Akṣayānanda Mahārāja: Sambhoga Se Samādhi. He has written one book Sambhoga Se Samādhi, from sex then we get samādhi. That’s his philosophy.

 

Śrīla Śrīdhara Mahārāja: Sex indicates samādhi?

 

Akṣayānanda Mahārāja: Gives, sambhoga se, from sex we’ll get samādhi.

 

Śrīla Śrīdhara Mahārāja: Through?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Through sexual experience he will attain samādhi?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Samādhi means that is Māyāvāda Śaṅkara samādhi?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: To be nowhere?

 

Akṣayānanda Mahārāja: Somewhat, something like that.

 

Śrīla Śrīdhara Mahārāja: So life is undesirable, anyhow to finish it?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: And that is Cārvāka, the most atheistic...

 

Akṣayānanda Mahārāja: Cārvāka, yes. He’s another Cārvāka.

 

Śrīla Śrīdhara Mahārāja: The English philosopher Epicurus or some gentleman, like Cārvāka.

 

Akṣayānanda Mahārāja: Yeah, he’s like that.

 

Śrīla Śrīdhara Mahārāja: java jive sukham jive [?] Cārvāka says, “As long as you live, live happily.” Java jive ________________ [?] “Yes, get loan and eat well.”

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: “Get loan and that won’t be cleared.”

 

Akṣayānanda Mahārāja: Won’t be paid.

 

Śrīla Śrīdhara Mahārāja: “No necessity of clearing your debt. Anyhow secure let, that is, cheat others and live happily.”

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: ______________________ [?] “If one’s body is reduced to ashes then no question of coming back.” Is this a philosophy of a gentleman? Can that satisfy a gentleman?

 

Akṣayānanda Mahārāja: But that Rajneesh has disappeared now.

 

Śrīla Śrīdhara Mahārāja: Not only demonic, demons are also moralist, but piśāci, piśāci means...

 

Akṣayānanda Mahārāja: Witch.

 

Śrīla Śrīdhara Mahārāja: Witch? There’s another, the treader on – piśāci means the lowest type of nasty people, nasty section. Demons are a little civilised and they also have some respect for some gods, Śiva, Brahmā, etc, and moral also. But the piśāci they’re fond of eating stools and drinking urine.

 

Akṣayānanda Mahārāja: The bāula is something perhaps?

 

Śrīla Śrīdhara Mahārāja: Bāula is in India...

 

Akṣayānanda Mahārāja: I was told that they...

 

Śrīla Śrīdhara Mahārāja: A particular Indian section, tending to that, but piśāci, bhūta, bhoti, a sort of the lowest order of spirit.

 

Akṣayānanda Mahārāja: Black magic.

 

Śrīla Śrīdhara Mahārāja: Black, not magic, black...

 

Akṣayānanda Mahārāja: Witchcraft.

 

Śrīla Śrīdhara Mahārāja: Piśāci, the meanest section of the ghost, they’re fond of very filthy things, very nasty things. Their dealings, their habits, their houses, everything, they’re very fond of very nasty things.

 

Akṣayānanda Mahārāja: That Rajneesh, we told in the newspaper, “He is number one rākṣasa.” And they have published that widely. And he has disappeared now. No one knows where he’s gone.

 

Śrīla Śrīdhara Mahārāja: One facsimile on his behalf is, one second of Rajneesh is working there?

 

Akṣayānanda Mahārāja: That has been said, but at the moment I’m told there is no, he’s gone somewhere, to America and nobody knows what is his present whereabouts. That we are told.

 

Devotee: I heard recently he bought a huge farm in Oregon.

 

Śrīla Śrīdhara Mahārāja: I was in Bombay, thirty three or so, then one high police officer told me, “There is one gentleman in the garb of a sādhu in some mountain there.” And he also was preaching something like that, “I am Kṛṣṇa, I am Kṛṣṇa.” And many ladies are going there and offering them to him and he’s enjoying one lady and other ladies are clapping their hands and saying, “How fortunate she is. She is being enjoyed by Kṛṣṇa Himself. And we are poor fated persons.” In this way that gentleman told me, he was a higher officer in the police, he said. But at that time that was not very widely spread. What will be the age of that gentleman, that Rajneesh, approximately?

 

Akṣayānanda Mahārāja: Fifties.

 

Śrīla Śrīdhara Mahārāja: Eighties?

 

Akṣayānanda Mahārāja: No, no, fifties.

 

Śrīla Śrīdhara Mahārāja: Fifties, then that is not that man.

 

Akṣayānanda Mahārāja: When I was preaching...

 

Śrīla Śrīdhara Mahārāja: In Gujrat there are many of the Vallabhi sampradāya. I hear that the Vallabhi sampradāya they’re not strictly moralist, so there they get indulgence of these nasty things.

 

Akṣayānanda Mahārāja: When we was preaching in Maharasthra, at that time many people they would see us saffron clad, because the Rajneesh they would wear some red cloth...

 

End of 82.01.02.B

* * * * * * * *

Start of 82.01.03.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Akṣayānanda Mahārāja: No new faces today, we’re the same.

 

Śrīla Śrīdhara Mahārāja: No new faces. ______________ [?] Nitāi Gaura Haribol.

    This is Bhakta Keith?

 

Devotee: Jaya Mahārāja.

 

Śrīla Śrīdhara Mahārāja: And here is Sitisuddha? And Dāsarātha Sūta?

 

Devotee: Kamalāśana.

 

Śrīla Śrīdhara Mahārāja: Kamalāśana. Dāsarātha Sūta gone to Māyāpur?

 

Akṣayānanda Mahārāja: No, not feeling well.

 

Śrīla Śrīdhara Mahārāja: Not doing well, stomach trouble?

 

Akṣayānanda Mahārāja: No. Previously he had some jaundice.

 

Śrīla Śrīdhara Mahārāja: Jaundice?

 

Akṣayānanda Mahārāja: Yeah, and occasionally now just weakness strikes now and then. So on account of that he took some rest. He said, “I’m going to try and come. I may be late. I’ll try and come now.” Weakness.

 

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

    Any question?

 

Akṣayānanda Mahārāja: Mahārāja, Yesterday you said, you were mentioning to me that in the case of some advanced devotees, for some time they were eating less, for purpose of defeating Māyāvādīs. Who was that? What was that example?

 

Śrīla Śrīdhara Mahārāja: That is of two kinds. What I told, that is for the preaching staff. And there is another section that are not meant to preach for the time being, still, to show that to control the force of the mundane senses, some sort of abstention is necessary. While not engaged in any work, any sevā culture, service, only living a secluded life, austerity is necessary at that time. In the case of Raghunātha Dāsa, he was at that time not in a preaching mood, ostentatiously, but he showed his abnegation to the highest degree. And what I told, that was in the case of Rūpa Sanātana. They had to compete there with the Māyāvādī section, that though they recommend the yukta-vairāgya, but not for their enjoying purpose. To establish yukta-vairāgya and the Vraja bhajan, they had to practice more indifference in the abnegation, vairāgya to the highest degree in competition with the Māyāvādīs that they may not blame them that they are encouraging the sense pleasure.

 

Akṣayānanda Mahārāja: Amazing.

 

Śrīla Śrīdhara Mahārāja: Even, so much so, that they did not take shelter under one tree for some long time. Every day under a separate tree they took shelter.

 

[“aniketa duṅhe, vane yata vṛkṣa-gaṇa,] eka eka vṛkṣera tale eka eka rātri śayana

 

    [“The brothers actually have no fixed residence. They reside beneath trees — one night under one tree and the next night under another.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.127]

 

    One day under one tree, another day under the shade of another tree, in this way they wandered in Vṛndāvana, and spent their time in quest of the holy pastimes. They were conscious they were going to establish Vraja līlā, even mādhurya-līlā, very similar to the mundane life. So, when they’re to establish that, that is over and above the plane of renunciation, just as Śukadeva Goswāmī says,

 

pariniṣṭhito 'pi nairguṇye, uttamaḥ-śloka-līlayā

gṛhīta-cetā rājarṣe, ākhyānaṁ yad adhītavān

 

    [“O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.”] [Śrīmad-Bhāgavatam, 2.1.9]

 

    “Don’t think that the līlā in Vṛndāvana, that has got any relationship with that of this mundane world. I am well established in the mood of renunciation for a long time, and what captured my attention, that is from the higher side. You are to conjecture that this dynamic character, that is of serving mood, not similar to this mundane mood. That is nothing to do with this world of enjoyment. That is world of service dedication.”

 

    To distinguish that, they had to strictly follow the life of highly renounced persons, which even these fellows cannot imitate. That was necessary, “That we are above nirguṇa, not any enjoying mood to be traced within us.” It was necessary. Dāsa Goswāmī he played the part of a beginner, and a beginner, they should not enjoy in the name of bhajan, ānukūlyasya saṅkalpaḥ, yukta-vairāgya, in the name of yukta-vairāgya, they should not pass on the enjoying temperament, won’t indulge in the name of yukta-vairāgya. They should not indulge in taking, in satisfying their senses. So, he showed that portion, yukta-vairāgya. Mahāprabhu also told,

 

grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe, bhāla nā khāibe āra bhāla nā paribe

 

    [“Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely.”] [Caitanya-caritāmṛta, Antya-līlā, 6.236]

 

    “Don’t attempt, don’t mix with the people engaged in this mundane life. And don’t eat what is tasteful to your tongue. And also don’t use garments which are pleasing to dress, bhāla nā khāibe āra bhāla nā paribe, bhāla means to use the garments, the good garments.”

 

    But those who take to the service in a missionary organization, it is a separate thing. They should use that yukta-vairāgya. Whatever is necessary to render maximum service, they should take that. Even sometimes milk, brain work, one who is engaged in brain work, some milk diet may be necessary for him. Or ordinary bodily, this physical labour, one should accept some dāl. That is cheap and nutritious. Of course, if he can digest that. Anyhow, maximum energy should be utilized in the service of the Vaiṣṇava and the sampradāya. In that case they may not mark much to accept the show of abnegation in the public. We do not want that they should be less fed and weak and won’t be able to render expected service. That is not.

    And especially Rūpa Sanātana, by their life of abnegation, they established the theory. In the beginning it was difficult. The competition with the Māyāvādīns was very high, so he had to take that position, “That we are not less, we are not afraid of the life of renunciation in this body. Still, we recommend that this is not the be-all and end-all of life, the renunciation. The positive life is there. Yukta-vairāgya is necessary. We recommend yukta-vairāgya, but not for us. We are not inferior to you, but on principle we say that yukta-vairāgya is the most effective, in this way. Because we are to prepare for the service and not for the ultimate renunciation, to accept that is our goal. The abnegation is our goal, or renunciation is our goal, we don’t admit that. There is a positive thing, there is a dynamic thing, there is a life of service, and we must,... but still that is not mundane, we support that, but not for the weakness which is required for renunciation, not for that purpose, but it is for the sake of the truth, we say.”

 

    So much so that when anyone visiting from Vṛndāvana used to come to see Mahāprabhu, then Mahāprabhu asked them, “How Rūpa Sanātana is doing there, how are they behaving, how living?”

 

    They used to say, “Oh, their self abnegation, their renunciation is incomparable, unparalleled. Living one night under the shade of one tree, and the next day under another tree, not under the same tree, same shade, but some arrangement is ready there, every day meeting with new accommodation.” [Caitanya-caritāmṛta, Madhya-līlā, 19.127]

 

    No attachment, ‘that this is my pet place, this is very suitable, I shall live under this tree.’ Not that. Every day aniketa, aniketaḥ sthira-matir, in Bhagavad-gita [12.19], no fixed living room or place, aniketa, no living place, no fixed living place. Today here, next day there, no attachment of a few of ears land, ‘that here I must stay, I must cleanse.’ Not like that. Akasa viti. Not fixed diet, whatever comes in whatever time, whatever day, and living on that, no, aniketa. Akasa viti means whatever comes out of its own accord, they are to take that. Not any fixed diet, of any definite diet, whatever comes each day, to be satisfied with that, akasa viti bhojan. And aniketa, no fixed place to lay down the body, aniketa, that is Vaikuṇṭha.

    “Whatever, being accustomed to space and time and food, whatever by the will of the Lord is coming, that is my prasāda. He is making arrangements, whatever time, whatever day. I must not allow my time and energy to use for my comfort. I won’t. No food, all right: one, two days without food.”

 

[‘vipra-gṛhe’ sthūla-bhikṣā, kāhāṅ mādhu-karī]

śuṣka ruṭī-cānā civāya [bhoga parihari’]

 

    [“Śrīla Rūpa and Sanātana Gosvāmī beg a little food from the houses of brāhmaṇas. Giving up all kinds of material enjoyment, they take only some dry bread and fried chickpeas.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.128]

 

    Śuṣka ruṭī-cānā civāya. Getting whatever by begging little, this fried gram [chickpeas] and also this dry bread that is stale, not fresh, cannot buy bhoga for them. But their previous habit was like respectable family members. They were the high officers of the king, so comfortable life they were accustomed with, but then they came out to take sannyāsa. But if we imitate that we will die. We will be finished. Because they are parṣada-bhakta, their body was not material. They could show such high standard, and still lived up to eighty, ninety years, and did so many works, produced so many writings, and established temples, discovery of holy places, collection of books. They did hard labour, and uncertain, minimum food, and uncertain minimum residence, only to lay down the body, where-so-ever. In this way, they have given such wealth. So many books, and that is collection from all sorts of scriptures, of very high rank, the comparative study. If we say brain work, then very high order brain work they produced in that poorly styled living. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

    And Dāsa Goswāmī, the prasāda of Jagannātha, stale, two three days after, cannot, that is given to the cows of Jagannātha, they also could not, due to bad odour could not take, he took that rice, and washed it with much water, again and again, and the little whatever was found, a little hard substance within that rotten rice with applying some salt he used to take that.

    It came to Mahāprabhu that Raghunātha Dāsa, his father’s income was twenty lākhs at that time. Twelve lākhs rent to give to the Nawab, and eight lākhs net income, only one son in the family. His position is such that the rotten rice whatever little hard substance in the middle, washing, eliminating the outskirts, with some salt he used to take that.

    Mahāprabhu heard this, and one day He went to visit. “Raghunātha, you are taking such prasādam. Just now I want to take a morsel.” He took. “Oh! So sweet! Raghunātha, you eat nectar prasādam, so sweet. I have taken much prasādam of many sorts, but so sweet prasādam I have never taken. Raghunātha, you don’t give it to Me?”

    Svarūpa Dāmodara caught hold of the hand of Mahāprabhu. “No, never, one, two, three, no more, it is not for you my Lord. It is for us.”

    Because,

 

[amānī mānada hañā kṛṣṇa-nāma sadā la’be] vraje rādhā-kṛṣṇa-sevā mānase karibe

 

    [“Do not expect honour, but offer all respects to others. Always chant the Holy Name of Lord Kṛṣṇa, and within your mind render service to Rādhā and Kṛṣṇa in Vṛndāvana.”] [Caitanya-caritāmṛta, Antya-līlā, 6.237]

 

    Because within, there Kṛṣṇa with Yaśodā, much eating, the butter, the other good things they are eating. Kṛṣṇa is meeting with the gopīs, talking with pleasure, all these things, and within encouraging all these sorts of enjoying substance, and outwardly, so much strict, for His own personal livelihood.

    Otherwise people will say, “Oh, these fellows they are of the clan of Rajneesh. They’re all servants of Rajneesh. In ideal also they are debauch, the debauch idea of the Lord is very favourite to them and they themselves also go on in the name of God, they are passing so many adulteries, the Rajaneesh clan.”

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

    But it is not for us to imitate. Only by physical imitation, that won’t give our, the object of fulfilment. So our mundane life, whatever is necessary to keep up this body we take that. The discomfort, the home comfort, the food comfort, we accept as much as necessary to keep up the energy. And then your body is vulnerable. No big imitation body is not vulnerable, we have to admit that. And according to take advantage from the physical world to keep up our standard energy and as much as possible to engage ourselves for the service which is already established by our masters with great penance and abnegation. Kṛṣṇa.

    Mano bhaja samit keney sutrey siva smi evati [?] Kalidāsa says in Raghuvaṁśa, “That I have come with a great ambition to write about Raghuvaṁśa, such a renowned dynasty, and what capacity have I got to relate, to describe about their great heroism and magnanimity, all these things? But still, I may consider that so many other big poets have already described all their high ways, and mine will be only to follow them, just as, mano bhaja samit keney sutrey siva smi evati [?] The garland of gems, jewels, the first hole within the jewel is done by the some machinery, drill, the jewel is holed and the hole is created within the jewel, and then the thread passes through the jewel. The jewel garland, the thread passes through the hole. Holes are already made by some instrument, hard instrument, a steel needle or something like that, drilling machine. It creates a hole, and the thread can pass only through that.

    So Rūpa and Sanātana, with the drilling machine, they have made the way and like threads we are passing through that easily, easily we are going. But they had to make the hole. Strict morality, abnegation, all these things, so that it will be possible for the people at large to think that though they have regard for the high sort of vilas, the pastimes of the Lord, but not for their sense satisfaction. That has been shown by their own example, ideal. And ours, like thread we are passing through that, quoting their words and sentences. They have established the ideal with the śāstra and we only refer to them and go on easily to the outset. They are not wanting in vairāgya, what you give such importance to. They are also more than that. Still, they have recommended that the sweet pastimes of the Lord, we must partake there, that is our highest fulfilment of life. And what you think, it is not that. It is all dedication and no exploitation. That is not sense exploitation of the insensible being Lord. Adhoksaja. Who has not got these mundane things there, all service. Service also can take such a shape. Such a sweet shape, that is the real, and this is the perverted reflection. The real happiness is there, because that is the highest stage of surrender to the Autocrat Enjoying Entity. It is of this form, the highest form of surrendering is in this way. That is the form in which the highest surrender is having its full play. And here it is shown, the reflection, and perverted, and that is original. That is good, this is bad, it is worst, and that is best, because of self abnegation, because of serving, dedication.

    In fact, we are to understand the difference between dedication and exploitation. Dedication and exploitation. Dedication is pure, exploitation is filthy. We are to understand this plain thing, this primary thing, to differentiate between the two, exploitation and dedication. And exploitation to the highest and dedication to the highest, we have to conjecture in that way. Exploitation in the highest, that is the lowest form of living, and dedication to the highest, that is the highest form of life, purest form. We are to differentiate between the two principals of life, dedication. Here, wholesale dedication is not possible. In sattva-guṇa to a certain extent. Hare Kṛṣṇa. We can really feel the nobility, nobleness of dedication. It is above liberation. Liberation from exploitation, and after that begins dedication. This plenary thing we are to understand, the basis of bhakti, śuddha-bhakti. Mad-bhaktiṁ labhate parām.

 

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]

 

    When we attain our brahma-bhūtaḥ, our conscious identification purely, then we have got no affinity for this mundane achievement. We neither mourn if we lose anything here, neither we are joyful if we gain anything here. All loss and gain is equal for this mundane life. Then we can begin our life of dedication upwards. In Bhagavad-gītā it is mentioned, mad-bhaktiṁ labhate parām. Then only is it possible to enter into the domain of high devotion, parām bhaktiṁ labhate. After you have been fully relieved from your all sorts of attachment for this mundane world, name, fame, money, women, then delicious food, then all charms finished. Then only is it possible for you to enter into that land.

 

    “To search after what is delicious to Me, what food is delicious to Me, with exemption of your interest. What is soft and touchable to Me, what is beautiful to Me, what is beautiful to My ear, you are to acquire those and apply for My satisfaction. Mad-bhaktiṁ labhate parām.”

 

    Mahāprabhu says, “Eho bahya, this is also superficial, go deeper.” [Caitanya-caritāmṛta, Madhya-līlā, 8.59]

 

    Mad-bhaktiṁ labhate parām. Now he’s eligible to enter, but he has not yet entered. He’s eligible. He has acquired his eligibility when he has got no charm for this mundane acquisition. He has acquired his eligibility. Now he has to begin his life. When? Jñāne prayāsa, only through śraddhā. He has to enter, the śraddhā is the visa, with śraddhā he will negotiate to enter.

 

    “He will find, he will relish My tidings. Whatever statement or relation comes to him about Me, he will very earnestly attend those things from the real, from the genuine source. ‘That what charming thoughts are coming from the mystic world, and there lies my real fortune.’ With such eagerness, they will very ardently hear when it is coming from the lips of the genuine persons, agents.”

 

    Gaura Hari.

...

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

    Vidagdha did not come yesterday?

 

Akṣayānanda Mahārāja: He came last night. In the evening he came.

 

Śrīla Śrīdhara Mahārāja: He came, from Calcutta?

 

Akṣayānanda Mahārāja: Māyāpur.

 

Śrīla Śrīdhara Mahārāja: And this morning went to Calcutta?

 

Akṣayānanda Mahārāja: No. He went back the same evening, in the night.

 

Śrīla Śrīdhara Mahārāja: Why? Why did he come and immediately leave?

 

Akṣayānanda Mahārāja: Some commitment there.

 

Śrīla Śrīdhara Mahārāja: But still, why? He stayed here one hour at least?

 

Akṣayānanda Mahārāja: He came and what Your Grace was speaking yesterday he heard the tape. Just to hear the tape and then ran.

 

Śrīla Śrīdhara Mahārāja: He has invented a world, ‘that not two hours is necessary, only in five minutes I can finish the two hours work.’ Ha, ha, ha, ha. He did not take anything also, no food, no prasādam?

 

Akṣayānanda Mahārāja: No.

 

Śrīla Śrīdhara Mahārāja: No new news from him?

 

Akṣayānanda Mahārāja: No.

 

Śrīla Śrīdhara Mahārāja: Kṛṣṇa. Nitāi Gaura Haribol.

 

Akṣayānanda Mahārāja: Mahārāja, the flute of Kṛṣṇa, veṇu, is that in...

 

Śrīla Śrīdhara Mahārāja: Of different types, veṇu, mūralī and vaṁśī, of three types; in the length, also perhaps in volume or sweetness of the tune, there are different types, some very small, to keep always with Him, and some, mūralī perhaps the longest, vaṁśī, veṇu, mūralī. That is given in Bhakti-rasāmṛta-sindu, maybe.

 

gāyatrī muralīṣṭa-kīrttana-dhanaṁ rādhāpadaṁ dhīmahi

 

    What is mūralī? The tune, the sound of mūralī attracts to one’s highest duty; “Engage yourself, the chance has come. Come to serve Me.”

 

_____________________________________________________ [?] The sound of mūralī, the sweet sound of mūralī attracts us to engage, offers the chance of engaging ourselves in His service, confidential service, mūralī. That is the highest fulfilment of life, the highest fulfilment of life. And Gāyatrī, what is the meaning? That singing which we can get liberation: and liberation in the positive sense, to be engaged in service. Liberation, the negative side only to get out of the negative side, but that is not liberation of the positive conception. The positive conception of liberation is self determination, svarūpa-siddhi, to be located in one’s highest duty, service function, in the organic whole. So, by the singing this song which gives us liberation proper, and the mūralī sound, that is also song. Gāyatrī means song, the song of the Vedas which gives us the highest form of liberation. So, Gāyatrī leading towards mūralī: that is also sweet sound which attracts and engages us in the highest form of service. So, mūralī, the beginning is Gāyatrī syama gan, veda gan [?] and the highest object, the mūralī attracting, “Engage yourself in the service of similar thing.” Do you find, follow?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: So Gāyatrī and mūralī, mūralī in its highest form, and Gayatri in the beginner form. Gānat trāyate, the song which gives us liberation, emancipation. And there also mūralī attracts, “Come to serve Me here.” So similar things, and the kīrtana of Mahāprabhu is also, Nāma kīrtana, in the middle, leading, combining the two. Gāyatrī muralīṣṭa- kīrtana- dhanaṁ. Ista mana wipeta [?] What is the real object, the real purpose, what is the purpose of mūralī, that is the muralīṣṭa, kīrtana: that is the wealth of Gāyatrī. And what is that? Mūralī is connected with whom? The highest pleasure of Kṛṣṇa is in the company of Rādhārāṇī, so the Gāyatrī is guiding us really, if we can follow, towards that Rādhā Dāsyam. That meaning has been drawn from Gāyatrī by myself, by the grace of my Guru Mahārāja.

    And I heard that Jīva Goswāmī Prabhu has also given such sort of meaning to Gāyatrī, but I did not come across. He has also given a positive meaning of Gāyatrī. I don’t know; it might be something like this, because, vedaiś ca sarvvair aham eva vedyaḥ [Bhagavad-gītā, 15.15], śrutibhir vimṛgyām [Śrīmad-Bhāgavatam, 10.47.61] That is the leading instruction which will guide us everywhere, whenever we shall read anything, our seeking tendency, characteristic, must be of such order to have its fulfilment.

    Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Gaurāṅga Sundara.

    Rūpa and Sanātana were above eighty. Raghunātha Dāsa. And we heard that Jīva Goswāmī went up to ninety. And he began also from a very young age. Longest period engaged in service, from perhaps twenty to ninety. So when he first came to Navadwīpa he met Nityānanda Prabhu. He wandered along with him in the Dhāma and then asked him, “Go direct to Vṛndāvana.”

 

Akṣayānanda Mahārāja: So, the vaṁśī and mūralī and veṇu, they are servitors...

 

Śrīla Śrīdhara Mahārāja: ___________________________________________ [?]

 

End of 82.01.03.A

* * * * * * * *

Start of 82.01.03.B_82.01.04.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ___________________________________________________ [?]

 

Śrīla Govinda Mahārāja: ____________________________________________________ [?]

 

Vidagdha-Mādhava: ...a pastime about Gauri dāsa Paṇḍita. Gauri dāsa Paṇḍita, a devotee of Lord Caitanya, to do with his Deities. I was told these Gaura Nitāi Deities were made in the presence of Lord Caitanya. Do you know anything about that?

 

Śrīla Śrīdhara Mahārāja: Yes. It is told that both Nityānanda Prabhu and Mahāprabhu went to Kalna where Gauri dāsa Paṇḍita had his quarters, by swimming over the Ganges, and suddenly They presented Themselves in his quarters.

    Gauri dāsa Paṇḍita is in sākhya-rasa, he was Subal perhaps, Subal sakhā. And he also could anyhow intuitively recognize Them, and They lived there a day or two. And when They wanted to come away, then Gauri dāsa Paṇḍita was so much disturbed for Their separation, so much pained, that, “I can’t stand Your separation, Your going away. I won’t live if You leave me and go away now.”

    They said, “No no, We shall not go.” Then, “We shall remain with you.”

    “How?”

    “You construct two Mūrtis according to Our figures.”

    And he did so, then, exactly similar Mūrtis were made from wood.

    “And here you place Them, now you go on worshipping.”

    “No no, that won’t do.”

    “Then what do you want? This is Mūrti. We and Mūrtis are one and same.”

    “No, no, no. I won’t accept that.”

    “Then what do you like?”

    “If You say that the Mūrtis are the same, then I shall place You and the Mūrtis may go.”

    It was done, “Yes you do.” Then Nityānanda Prabhu and Mahāprabhu were placed on the throne and the two Mūrtis were going away.

    “What is this? You are going? You say You are kept?”

    “No, no, no, in anyhow, We have escaped.”

    “You are very cunning. You have escaped anyhow.”

    “No, no, open the lock and see whether We are there or not.”

    “Yes it is there, and they’re Mūrti, and You are going, leaving.”

    “Then, whatever you like, either take both of Us or take both of Them. Whatever you like you put there.”

    “I want to put Them there.”

    In this way again changed. Then again began to walk, the Mūrtis, in this way, once or twice it was verified, and what to do? They went off and those Mūrtis remained there. It has been told.

 

    Subal sakhā, the most intimate among the friendly group of Kṛṣṇa, Subal, who had some connection with mādhurya-rasa. Sometimes Subal he played proxy for Rādhārāṇī. Subal was closely connected, and his figure and face something like Rādhārāṇī, colour, all these things. So Subal milan, there is a particular pastime of Kṛṣṇa named Subal milan.

    Subal was sent to Rādhārāṇī’s house and he took the dress of Rādhārāṇī, and remained in the home, and Rādhārāṇī, taking the dress of Subal with a calf on her breast, She went to see Kṛṣṇa in the daytime in the forest. And Kṛṣṇa could not recognize Her.

    “O Subal, you came back! You couldn’t manage to bring Her here? I can’t tolerate, I can’t endure.”

    Rādhārāṇī, in the garb of Subal said, “No no, it is not very easy to take Her in the daytime here.”

    Then Kṛṣṇa fell and lost consciousness.

    Then Rādhārāṇī said, “My Lord? You could not feel, You could not know, You could not recognize Your maidservant? So little liking for Me in You that You could not recognize Me, Your maidservant I am? I have come.”

    Then He regained His consciousness.

 

    The high talks, very high talks, these things are there.

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

    So Subal, the bhāva, sneha, mana, praṇaya, raga, anurāga, bhāva, the stage of prema, the height, then next mahābhāva is only reserved for Rādhārāṇī. And the bhāva not found, that is found in vātsalya-rasa, and only one in sākhya-rasa, Subal. Subal can attain to the intensity of prema, to the degree of bhāva, only Subal, no other friends of Kṛṣṇa. Subal can have bhāva-daśā. So, love is so intense that he _______ [?] leaves everything but unmindful, lost himself in the intensity of love, bhāva. And mahābhāva, complete forgetfulness of Herself, that is only found in Rādhārāṇī, total forgetfulness. Movements are automatic, but forgetfulness of Her own self, mahābhāva, but the pastimes are being done regular. And bhāva in vātsalya-rasa, Yaśodā: and in sākhya-rasa Subal, bhāva-daśā, perplexed, half-conscious, sober degree of ecstasy. That individual consciousness half mad, that stage, overpowered by ecstatic love, duties are done rightly, but half-forgetfulness of their own self, bhāva, mahābhāva. Then the last śloka by Rāya Rāmānanda:

 

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 begun to grow, 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, Kṛṣṇa might have forgotten all these things. However, 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 leads to the, to produce Mahāprabhu – not to produce, it is eternal, the parallel, Mahāprabhu. Ke?

 

Devotee: _________________ [?]

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Hari. _______________________________ [?]

 

Devotee: ____________ [?]

...

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

 

Vidagdha-Mādhava: So these Deities of Caitanya, Gaurāṅga...

 

Śrīla Śrīdhara Mahārāja: That is Subal sakhā in Kalna.

 

Vidagdha-Mādhava: ...and Nityānanda, They are very much looking like the original Lord Caitanya and Nityānanda?

 

Śrīla Śrīdhara Mahārāja: Yes. Those Vigrahas, as well as here established by Viṣṇu Prīya Devī, that was originally prepared by some carpenter. And it is told Viṣṇu Prīya Devī rejected, “That this is not after the likeness.” Then the last production was so enlivening and so perfect that Viṣṇu Prīya Devī she suddenly brought her cloth down to hide her face, bashfully.

    Generally, the ladies, the wife, they do not show in daytime their face to the husband, husband and other superior male persons. They hide their face, the young wives, young girls, hide their face with the shade of the cloth.

    It was so accurately presented, the Mūrti, that suddenly she hid her face, she drew the head dress, because it was, but in gradual process that might have been otherwise.

    Anyhow, the Mūrtis are very similar to that of Mahāprabhu. That was, those Mūrtis only when Mahāprabhu living, Mahāprabhu and Nityānanda Prabhu living, at that time those Mūrtis of Kalna were prepared.

    Here also it may be, then Mahāprabhu was a sannyāsī in Nīlācala, it might have been prepared at that time, then other Mūrtis afterwards Mahāprabhu’s departure. One we find engraved in the outside of the temple of Jagannātha on high level, sannyāsa Mūrti of Mahāprabhu engraved there in the Jagannātha temple.

    And another, Mahāprabhu, Rāmacandra and Kṛṣṇa, three combined Vigraha established in Jagannātha compound and daily worshipping there. Daruvan, vaṁśī, and daṇḍa kamaṇḍalu, in this way. The colour of Mahāprabhu, and the posture of Kṛṣṇa with veṇu, the two hands in the middle, and colour and sannyāsa daṇḍa kamaṇḍalu in the lower side, and the upper Rāmacandra daruvan in this way. It is found in the Jagannātha temple in the compound. Hare Kṛṣṇa.

    Murārī Gupta, we find in Murārī Gupta’s poems in praise of Mahāprabhu such figure that was shown to Murārī Gupta. He was, Murārī Gupta was a devotee of Rāmacandra. So Mahāprabhu showed that Rāmacandra combined with Kṛṣṇa and then Mahāprabhu.

    Gaura Haribol. Gaura Haribol. ______________________ [?] ...return when?

 

Vidagdha-Mādhava: After darśana.

 

Śrīla Śrīdhara Mahārāja: After taking prasādam?

 

Vidagdha-Mādhava: After darśana Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Just now?

 

Vidagdha-Mādhava: In some time.

 

Śrīla Śrīdhara Mahārāja: You have got busy engagement there? Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi.

Here is Dāsarātha Prabhu? Oh___________ [?] Both, ailing not only in sight but also in memory. Nitāi Gaura Haribol.

 

Vidagdha-Mādhava: In the Śrīmad-Bhāgavatam class, the verse explains that the mind is a combination of the mode of goodness and ego, egoism in the mode of sattva-guṇa, whereas the intelligence is egoism and passion. As I understand in Bhagavad-gītā intelligence is over the mind, mind over senses, intelligence over mind. So how is it that the intelligence – this is a complicated question.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: He says, according to Bhāgavata the mind is a mixture of sattva-guṇa and ahaṅkāra, and the buddhi is a mixture of raja-guṇa and ahaṅkāra, ego, and mind is sattva-guṇa mixed with ego. Then why, if buddhi is above mind...

 

Śrīla Śrīdhara Mahārāja: Where do you find it?

 

Akṣayānanda Mahārāja: Where do you find it? Where’s the verse?

 

Śrīla Śrīdhara Mahārāja: This is not mind, that is called citta, citta is over buddhi according to Bhāgavatam, not mind. Sanka vikalpa mana [?] But in Bhāgavatam, citta, that is given superior place to buddhi and ātmā. Cit means caitan, that aspect of caitan, that the first stage. Citta __________ [?] Vāsudeva, and ahaṅkāra is Pradyumna, buddhi is Aniruddha. Pradyumna is mind. Saṅkarṣaṇa is ahaṅkāra. Vāsudeva citta, and Saṅkarṣaṇa is mind, no, ahaṅkāra. And mind is Pradyumna and buddhi is Aniruddha. In this way it has been classified there. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Pradyumna more sentiment, feeling is predominating in Pradyumna. Aniruddha, that is fine decisive faculty is connected with Aniruddha. And ahaṅkāra, the asserting tendency, that is Saṅkarṣaṇa. And citta, the higher conscious plane, that is citta, that represents Vāsudeva. Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, in this way.

    Where do you find this, what you say?

 

Akṣayānanda Mahārāja: Where is the verse?

 

Vidagdha-Mādhava: It’s in the third canto. I’ll get the verse next time I come.

 

Śrīla Śrīdhara Mahārāja: Yes. Next time you come with reference where it is mentioned. Gaura Hari. Prakṛtermahān ahaṅkara pancatran mahatrāni. In this way it is developing, prakṛtermahān, mahat-tattva has been called citta, the first stage. The development which can be traced in the first stage, negative side: that is citta. Then ahaṅkāra means Saṅkarṣaṇa, Vāsudeva, Saṅkarṣaṇa, Balarāma. Vāsudeva representing Kṛṣṇa and then Saṅkarṣaṇa Balarāma, ahaṅkara pancatran mahatrāni, and again in lower stage that Pradyumna and Aniruddha. In this way it has been described there.

    Hare Kṛṣṇa. Gaura Hari. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.

    Pradyumna is Garbhodakaśāyī, and Aniruddha is Kṣīrodakaśāyī representative, and Saṅkarṣaṇa Kāraṇārṇavaśāyī Śrī Purusa, and Vāsudeva is above. In the wholesale creation Their position is such. And individual cases are also in this way. The first transformation is mahat-tattva, or citta. Then next developed condition is Saṅkarṣaṇa, ahaṅkara. Then comes mental impulse, Pradyumna. And then judgement begins with Aniruddha, buddhi. Decision begins, discrimination begins.

 

    Hare Kṛṣṇa. Gaura Haribol. Nitāi Gaura Haribol. _______________________________ [?]

    Nitāi Gaura Haribol. Nitāi Gaura Haribol.

...

    Any question from the newcomers?

 

Devotee: I’d like to know why in our mandeers we worship Gaura-Nitāi? Prabhupāda has instructed us to worship Gaura-Nitāi. But I see mostly in Gauḍīya Maṭha temples only Caitanya Mahāprabhu is there. Did Śrīla Bhaktisiddhānta Mahārāja, did he...

 

Śrīla Śrīdhara Mahārāja: I understand. It is only your question, or supported by any other of you? What do you say? He has put a question, he has got some doubt, and any other of you have got that same suspicion? Why Bhaktisiddhānta Saraswatī Ṭhākura he installed Rādhā-Govinda and Mahāprabhu in all places of his temple? And Swāmī Mahārāja he has given some special stress on Gaura-Nityānanda, Kṛṣṇa-Balarāma, what is the reason? This sort of deviation or modification, what should there be any meaning, or only chance, or on principle? Following some principle or only chance coincidence? What do you think?

 

Akṣayānanda Mahārāja: Must be a principle.

 

Śrīla Śrīdhara Mahārāja: And I ask other friends also. Are they interested to hear this?

 

Akṣayānanda Mahārāja: Would you like to hear that Prabhu?

 

Śrīla Śrīdhara Mahārāja: Mahāprabhu is called mahā-vadanyāya, magnanimous, more merciful than Kṛṣṇa. And Nityānanda Prabhu is little more than Mahāprabhu. Whom Mahāprabhu rejected, Nityānanda Prabhu accepted them. He had got such position and power, more magnanimous. The extension of His magnanimity was greater towards the fallen.

    So Swāmī Mahārāja has taken that chance because he was approaching to the fallen people who had got least regard for the Indian theistic conception, who was supposed to have. Exceptional cases may be there, but in general they may have got less regard towards the Vedic truths, and the special Vedic conception of the Godhead as Kṛṣṇa. So he sought the help of Nityānanda Prabhu, the most magnanimous amongst the Gauḍīya sampradāya, Gauḍīya Ācārya. That is one thing.

    And another thing comes in my mind that Nityānanda Prabhu had some special affinity towards the race, towards the caste from which Swāmī Mahārāja had come out, this suvarṇa-vaṇik, the golden tradesmen, he comes from that section. And Nityānanda Prabhu had some special favour to that caste. They’re little civilised, still because they’re in trade of gold which is generally discouraged in Bhāgavatam.

    Kali, we find in Bhāgavatam, when he came to take possession of India, the karma-kṣetra, the selected place where according to karma one will get the chance of his future, can modify his future prospect. Then Parīkṣit Mahārāja met him in Kurukṣetra and challenged and Kali submitted to him and there was a truce. Kali wanted, Kali asked him for a few places where he may have his full control, dyūtaṁ, pānaṁ, striyaḥ, sūnā. Where these sorts of transactions will be in vogue, there the Kali will remain with his full freedom. In other places he won’t have any entry, admission. A contract was formed there. First these four places, dyūtaṁ, gambling: pānaṁ, intoxication: striyaḥ, unlicensed visiting women: and sūnā means this butchering. These four places Parīkṣit Mahārāja granted. [Śrīmad-Bhāgavatam, 1.17.38] Then another place he specially sought permission for, and that is this, exchange market or something, that is suvarṇa.

 

punaś ca yācamānāya, jāta-rūpam adāt prabhuḥ

[tato ‘nṛtaṁ madaṁ kāmaṁ, rajo vairaṁ ca pañcamam]

 

    [The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold, because wherever there is gold there is also falsity, intoxication, lust, envy, and enmity.] [Śrīmad-Bhāgavatam, 1.17.39]

 

    Then again he prayed for another place and that is jātam and suvarṇam, where the trade of gold exists, jāta-rūpam, trading in golden things. And Parīkṣit Mahārāja gave his consent to that also. So suvarṇa-vaṇik, that are specially meant to trade in gold, they were generally condemned for their trade. And he came from that school. But their conduct was gentle. But because they’re trading in gold so they’re considered to be of lower caste among the Hindus.

    But Nityānanda Prabhu when He came to preach about Mahāprabhu here in Bengal, requested by Caitanyadeva when He was in Purī, He was not of very scholarly type outwardly, Nityānanda Prabhu. He appealed to the masses generally, and these civilised and neglected persons, the golden traders who were not considered to be holding a higher position in the society, they generally came under His feet, under His direction.

    So much so that one Uddhāraṇa Daṭṭa, the leader amongst the suvarṇa-vaṇik, gold merchants, he was very closely intimate to Nityānanda Prabhu. And Nityānanda Prabhu took prasādam from him; he used to cook for Nityānanda Prabhu.

    So Nityānanda Prabhu’s special grace to that particular generation and Nityānanda Prabhu’s most magnanimous characteristic for the fallen, both combined had got some influence over Swāmī Mahārāja. And he, with the, with his capital of Nityānanda, that mood, the mood of Nityānanda Prabhu, he approached the western people who are considered to be the mleccha, outcasts, who were very difficult to convince them about Vedic truth. So Nityānanda Prabhu’s grace would be most effective in their recruitment, in the process of their recruitment. With this idea the most gracious, Mahāprabhu is gracious, and more gracious Nityānanda Prabhu has been taken to, His care. His mercy was especially appealed for by him. This is my conviction. Hare Kṛṣṇa. Anything more? Am I clear? What do you think? What I’ve told, is it clear to you?

 

Devotees: Yes.

 

Śrīla Śrīdhara Mahārāja: Then, if any question on that, you may put. Any other question on that issue from anyone?

 

    So, once in Madras, when we were working there, then one boy when we were in Elor [?] in Andhra Pradesh, in some dharmaśālā, myself and Mādhava Mahārāja, then Hayagrīva Brahmacārī, were preaching there and collecting funds. One boy was with us and he suddenly connected with a girl there. And he was caught by the local people, and we drove him from our party, rather, sent him to Madras. And Guru Mahārāja was expected to come here soon. Anyhow we sent him to the headquarters Madras. And there was old Tīrtha Mahārāja who went to England, he gave him a good beating, and the brahmacārī fled from the Maṭha. Then, after six months we also returned to Madras centre and Guru Mahārāja also came for the opening function of the lecture hall there.

    In the meantime that boy he reconnected with us again and used to come and offering, “I have done once, I have done wrong. I may be pardoned. Please accept me.”

    We told him, ‘Guru Mahārāja is coming very shortly and you come at that time.’ And when Guru Mahārāja went there then he also came. Then we put his question, ‘this is the fact, now he’s repentant. Six months he’s waiting here and there, and he wants to join us again. He’s repentant.’

    Then Guru Mahārāja told, our Prabhupāda told a peculiar thing. “When he has got connection with another’s woman, paradar, another’s wife, I can’t accept him because Mahāprabhu did not, that Kālā Kṛṣṇadāsa. But Nityānanda Prabhu gave him shelter: who was rejected by Mahāprabhu. So it will be your duty to keep him.”

    We were perplexed. ‘Then are we outside you? You can’t accept and we are your servants, how can we accept then?’ A peculiar thing.

    But he told, “Nityānanda Prabhu did so.”

    Kālā Kṛṣṇadāsa he connected with some lady in Malava [?] and Mahāprabhu took him from that place, and reaching Purī He dismissed him from the party. “Now you go home.”

    But Nityānanda Prabhu He gave some engagement. “Now go, but go to Śacī Devī and inform her that Mahāprabhu has reached Purī safely from His two year tour program, He has reached there safely.” So gave some engagement to him.

So it is possible, Mahāprabhu, sometimes apparently going against, the direction of Mahāprabhu, this Nityānanda Prabhu He extended His mercy more we find. And that could not be ignored by Mahāprabhu, what He did. His relationship with Mahāprabhu so intimate, if disobeying Him Nityānanda Prabhu showed more extension in His mercy, Mahāprabhu had no other alternative but to accept that. That was Their relation, we find.

 

    So the most extended boundary of magnanimity we find in Nityānanda Prabhu. And that weapon was used by Swāmī Mahārāja in his approach in his battle in the west, that weapon of magnanimity of the greatest strength from Nityānanda Prabhu. Gaura Haribol. Gaura Hari. The most extensive magnanimity, with the backing of that, and the duty, his gratitude, thankfulness to Nityānanda Prabhu he has specially installed Nityānanda Prabhu in his temples.

    “Only by the most extensive grace of Nityānanda Prabhu I’m indebted to Him, to His grace. So I should be a traitor if I do not give such honour to Him, special honour to Him.”

    So he has done so. And also, general recruitment towards, Nityānanda Prabhu belongs to sākhya-rasa, so general recruitment he has got that side and he has expressed his free function also of that type. At the same time he admitted that his Guru was representation of Rādhārāṇī. That is also written by himself in the very poem, “That my Gurudeva who represents Rādhārāṇī, he has ordered me to do this service. And You Kṛṣṇa if You come to my help then he will be pleased.”

 

End of 82.01.03.B_82.01.04.A

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Start of 82.01.04.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...Mahāprabhu and our Ācārya paramparā, Guru paramparā, we find all the Gurus they’re all of mādhurya-rasa not sākhya-rasa. Mahāprabhu Śrī Caitanya then Svarūpa, Rūpa, Sanātana, Raghunātha, Kavirāja, Narottama, Viśvanātha Cakravartī, all the, Gaura Kiśora Bābājī Mahārāja, our Prabhupāda, Bhaktivinoda Ṭhākura, all of mādhurya-rasa Ācārya. And Prabhupāda our Guru Mahārāja also followed the same path, Rādhā-Govinda and Both of Them combined, Mahāprabhu, not Baladeva. Where Rādhārāṇī is Baladeva cannot stay there by the side of Kṛṣṇa because there will be a clash in the service of rasa. Baladeva is the elder brother of Kṛṣṇa and He, Kṛṣṇa is with His elder brother Rādhārāṇī cannot approach Kṛṣṇa at that time, so when Rādhā-Kṛṣṇa are there, Baladeva can’t come there. There is a clash in vātsalya and sākhya-rasa and mādhurya-rasa. And Prabhupāda closely followed this line, that Mahāprabhu can stay, both Rādhā and Kṛṣṇa combined, nothing else, so where Rādhā-Govinda is, then Mahāprabhu can stay in the same place. Both combined, but no other rasa, representation, to be there. Only the sakhīs of Rādhārāṇī, the girl friends of Rādhārāṇī, they can stay there. They are also of the same tendency of mādhurya-rasa service to Kṛṣṇa, so they may stay with Rādhā-Kṛṣṇa.

    So when I heard that Swāmī Mahārāja had installed Rādhā-Govinda, and there some sakhīs also in Their side, but where Kṛṣṇa Baladeva, separately, no other. Some cow boys maybe Śrīdam, Sudam may be installed there, and Gaura-Nityānanda They are also, this Advaita, Gadādhara they may be place there, but not Rādhārāṇī. Rādhā-Kṛṣṇa, mādhurya-rasa service, only sakhīs, the she friends of Rādhārāṇī, they can be installed in the same place, in the same room, same place. This is by the analysis of the rasa, the ontology of love. If it is analogy, the psychology, the emotional aspect, purity: to be considered finely, then we are to follow these things. We have to understand in their line. So, it is general recruitment in sākhya-rasa, and by the grace of Nityānanda Prabhu and Baladeva, that was effected, and he achieved a great success by following that path. So, to show his real gratitude to Baladeva, Nityānanda, he installed Them specially. Gaura Haribol. That I can see, to harmonize his ways and our Guru Mahārāja, from whom he got his spiritual beginning. At least what is shown in this life.

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

    Where is Vidagdha Prabhu, has he come, no?

 

Devotee: Vidagdha, he will be coming a little later.

 

Śrīla Śrīdhara Mahārāja: Last evening, did he come, no?

 

Devotee: No.

 

Śrīla Śrīdhara Mahārāja: So after two or three days he will come and hear the tape, is it?

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

Have you seen that portrait of Swāmī Mahārāja came here different times, and the photo is there?

 

Akṣayānanda Mahārāja: O Yes.

 

Śrīla Śrīdhara Mahārāja: And the newcomers, have they seen?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Several times he visited here and some sort of photo has been kept. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. And in that room on the other side, when he came last, he took his rest there for two hours in the noon, last time. And when he came first, he lived nearly a month at that house where you are living, with two, Acyutānanda, Rāmānuja. And Pisima, Madan’s mother, she also came and lived there, and I gave one cook there. She was living in that house. And civic address was given to him from the town, at that time, first time, it was arranged. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

 

Devotee: Mahārāja, which room was Swāmī Mahārāja staying in?

 

Akṣayānanda Mahārāja: I know that place. He’s asking which room, which place?

 

Śrīla Śrīdhara Mahārāja: In that place, only two hours he took rest at noon, and generally he used to sit here, myself here and he was here. And he lived nearly a month in that building, where they are living now.

    The Caitanya Candrodaya Maṭha had not appeared at that time. I asked Acyutānanda to try for land in that position, where it is now located, that between Gauḍīya Saṅga Āśrama and Dāmodara Mahārāja there is a long gap; you try to find a place, purchase a place there, and that was done, Acyutānanda. At that time Jayapataka Mahārāja first came.

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. I am more than forty years here. Ha, ha, ha. Hare Kṛṣṇa. From [nineteen] forty two, continuously staying here, but it was purchased in forty one, in the beginning of forty one. And by the end of forty I reached here and lived in a rented house. In forty two, I began my living here, in a hut, thatched hut. I of course did not try for any propaganda, out of my nature.

    Gaura Haribol. Gaura Haribol. Gaura Haribol. The peculiarity of this place is this; aparādha-bhañjan-pāṭ. The greatest sinners also get their offences pardoned in this place by Mahāprabhu.

 

    When after five years of His sannyāsa, travelling over the whole southern places of pilgrimage, Mahāprabhu came to visit His birthplace according to the custom of the sannyāsīs, and this side He will go to Vṛndāvana He thought. He came, and when He reached here, the whole Southern India conquered by Him. The only independent Hindu king, Pratāparudra, near Bengal, the whole Bengal captured by Mohammedans and the Hindu independent emperor was Pratāparudra. And his very scholarly minister Sārvabhauma, they fell on the holy feet of Mahāprabhu. And the people of Bengal heard all these things after that when He came back, about age thirty. Mostly the whole of Bengal fell on His feet, with repentance.

    “That I could not understand or appreciate You, Your greatness. Please forgive us.”

    And the stalwarts of them, they also came to beg forgiveness and Mahāprabhu absolved them, pardoned, general pardon. “Yes, I absolve you of any offence committed against Me.”

    And this is the place.

 

kuliyā-grāmete āsi' śrī-kṛṣṇa-caitanya, hena nāhi, yā 're prabhu nā karilā dhanya

 

    [“At Koladvīpa - the Govarddhana Hill of Vṛndāvana, concealed in Śrī Navadvīpa Dhāma - the Most Generous Absolute expressed Himself in His maximum generosity. Without considering any crime, He absolved whoever He found. He accepted them all.”] [Caitanya-Bhāgavat: Antya, 3.541]

 

    Everyone got his fulfilment, whoever asked favour from Him. All satisfied. All the heinous persons, they were given admission in the holy life. Aparādha, this is Govardhana, Gupta Govardhana, Navadwīpa Gupta Vṛndāvana, more magnanimous than Vṛndāvana, the Dhāma for the fallen. And the Govardhana is here and the Rādhā-Kuṇḍa on the other side; the most holy place for the fallen. I selected this to be my eternal home. And this is Govinda-Kuṇḍa.

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

    And in my last days you are coming in numbers here and I think it’s ornamentation, your visit is ornamenting. Ornament you know, decoration, ornament? By your presence, this place is being ornamented. What do you think? So many bright faces are coming here to attain the advices of the great master. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. You are attracted to the advice of the great master, great messiah who gave entrance, according to us, to the highest prospect of human kind.

 

    One lady, an American lady perhaps, when she delivered lecture in this hall she told, “I can’t forget that we have come to this fate of Kṛṣṇa consciousness because we felt much encouragement in the idea that we can live as a family member of Godhead. It is inconceivable that we can live with God as a family member. This idea captured our heart and we have left everything and joined the holy feet of Swāmī Mahārāja. So intimate connection with God is possible? It is impossible. God is high and higher and far, far away from a tiny soul. We may not have any nearer approach. Only from far away we shall have some recollection we must satisfy us with that only. But what is this? The devotees can come, embrace, even ride on His shoulder, the sākhya-rasa, and in mādhurya-rasa the what-not, Yaśodā in vātsalya-rasa whipping Him. So much thick and thin relationship, is it possible with God? And if anyone gives such hope we can do anything and everything for him, such prospect.” And not fervently as I say, but she told like that, “That this has drawn us to this, why we want to live, the prospect that we can live as family members with God. God is so gracious, so close and intimate friend of us? If it’s a dream, still it’s better to die in such dream.”

 

Devotees: [Group laughter]

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi. Nitāi. Nitāi. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi. Nitāi. Nitāi. Nitāi.

 

    Ha, ha, ha. Dayādhara Prabhu, Svarūpa Dāmodara, this Mādhavānanda, who have got the charge of crushing the Darwin theory of the fossil beginning of the world, they should be given to understand especially this expression of Śukadeva Goswāmī.

 

tvaṁ tu rājan mariṣyeti, paśu-buddhim imāṁ jahi

[na jātaḥ prāg abhūto 'dya, deha-vat tvaṁ na naṅkṣyasi]

 

    [“O King, give up the animalistic mentality of thinking: ‘I am going to die.’ Unlike the body, you have not taken birth. There was not a time in the past when you did not exist, and you are not about to be destroyed.”] [Śrīmad-Bhāgavatam, 12.5.2]

 

    “You are flesh and blood, your identification with the gross that is animal consciousness. Do away with that and then you will have your real life, your real existence, and real identification, independent of this fossil conception, the flesh conception, the material conception. You are there, you are a child of that soil. This is the truth. Anyhow you have connected with this fossil consciousness, flesh consciousness, material consciousness. That is your danger, the real danger in you there, your connection. And that has forcibly taken you down in the world of life and death, living and dying, birth and death. Only this misconception has engraved you, buried you in the material world. But really you are not a child of this sphere. That is not concoction, this is concoction.”

 

    So Swāmī Mahārāja meant you this that crush the fossil-ism, the fossil is the parent. Fossil father-ism, crush it. Establish a spiritual infinite. It’s all spiritual. The fossil is also a part of this spiritual stage, a stage of consciousness. The fossil conception is a part of so many conceptions in the spiritual plane. The original substance is spirit, is soul, is consciousness, and fossil forms a part of that conscious portion, conscious substance. Not that fossil produced consciousness, is in one part. Consciousness is infinite and everything in the ocean, somewhere some ice, somewhere moss, somewhere some iron, all in the ocean, the different conceptions. The fossil, that the consciousness is all in all, everything forming a part, having a shelter there. Tvaṁ tu rājan mariṣyeti, paśu-buddhim imāṁ jahi.

 

yathā nabhasi meghaugho, reṇur vā pārthivo 'nile

evaṁ draṣṭari dṛsyatvam, āropitam abuddhibhiḥ

 

    [“The unintelligent equate the sky with the clouds, the air with the dust particles floating in it, and think that the sky is cloudy or that the air is dirty.”] [Śrīmad-Bhāgavatam, 1.3.31]

 

    Another approaching towards that same fact. Just as you find the patches of cloud in the sky, or so many dusts in the air, so the material conception, dṛsyatva, is there. That in a conscious sky and somewhere these patches of cloud and the dust in the air. You can’t see the air because dust is in the air. You can’t see the sky because of clouds in the sky. The background is consciousness and there we find somewhere dust, somewhere cloud, and you say it is in the sky but you can’t see the sky. So draṣṭari, the subjective, consciousness is in the background and whatever you experience this is, that is floating there in the conscious ocean. Do you follow?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: So consciousness is the background and there is developed position in consciousness, Bhūr, Bhuvar, Svar, Mahar, Janar, from Brahmaloka. And service is added and it is enhanced. A sweet structure begins from there when service is added to consciousness. Service can construct a beautiful capitol, country, all these things. It is there, only you are to feel and enter and join your service, your appointed service. You will think, ‘This is my home. This appointment seems to be very friendly to me. Again I have come here.’ This means the innate capacity or nature, svarūpa, which is covered now by ignorance, of misconception of things.

    Just like a mad man leaving his own sweet home he’s wandering in the street and he thinks it is imperative to collect the pieces of paper or cloth: that is his business, which is absurd. His brain is focused in such a direction that he thinks that, ‘It is my duty to collect the pieces of paper and cloth and some pebble,’ in this way. But what is his real, innate wealth of heart, if he can remember his home, his father, mother, wife, his home, home sweet home. He’s banished, the consciousness is forcibly focused to some mal engagement.

    So the position of so many, including so many philosophers, scientists, political leaders and all focused towards external direction. They’re collecting, some collecting more pebble, some collecting more pieces of cloth, or pieces of paper, in this way.

    Swāmī Mahārāja told, League of Nations, and, what is this?

 

Akṣayānanda Mahārāja: UNESCO.

 

Śrīla Śrīdhara Mahārāja: UNESCO. That is the world committee?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: Barking, the dogs barking, and both equal. Rather that is more dangerous, capturing the brainy people, but of equal value, of same value, casting their attention towards material substance which is illusion, misconception. And they’re with big posing they’re giving so much importance to that thing and that thing, just as so many dogs they also bark to have possession of a particular thing.

 

Akṣayānanda Mahārāja: United Nations.

 

Śrīla Śrīdhara Mahārāja: Not more than that. With this courage he refuted, wanted to kick that League of Nations.

 

Akṣayānanda Mahārāja: United Nations.

 

Śrīla Śrīdhara Mahārāja: This sort of conception is waiting for our prospect.

    Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Mahāprabhu-Nityānanda.

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

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

    Gurudeva. Gurudeva. Gurudeva. Nitāi Gaura Gadādhara.

__________________________________________________________________ [?] Who is there?

 

Devotee: Dāsarātha sūta.

 

Śrīla Śrīdhara Mahārāja: Dāsarātha sūta. How you are doing?

 

Dāsarātha sūta: OK.

 

Śrīla Śrīdhara Mahārāja: Feeling better?

 

Dāsarātha sūta: A little.

 

Śrīla Śrīdhara Mahārāja: You were sick?

 

Dāsarātha sūta: Yes.

 

Śrīla Śrīdhara Mahārāja: Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Gaura Haribol. Gaura Haribol. Any other question, from any quarter?

 

Parvat Mahārāja: What is the meaning, or rather the utility behind the sannyāsa order in our sampradāya when Lord Caitanya Mahāprabhu has said that it was forbidden, sannyāsa in this age?

 

Akṣayānanda Mahārāja: That same question, how that we’re accepting sannyāsa in our sampradāya that sannyāsa has been forbidden, that Lord Caitanya quoted one verse.

 

aśvamedhaṁ gavālambhaṁ, sannyāsaṁ pala-paitṛkam

[devareṇa sutotpattiṁ, kalau pañca vivarjayet]

 

    [“In this age of Kali, the five acts known as karma-kaṇḍa are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.”] [Śrīmad-Bhāgavatam, 9.6.7]  [Malamāsatatva-dhṛta Brahma-Vaivarta Purāṇa, Kṛṣṇa-janma-khaṇḍa, 185.180]

 

Śrīla Śrīdhara Mahārāja: That is explained there because it is a general question, not only of Gauḍīya sampradāya, but Rāmānuja, Madhvācārya, even Śaṅkara, Buddha. Buddha they may not care for such direction of Purāṇa, but Śaṅkara School, and other Vaiṣṇava School they all accept. Śaṅkara was a sannyāsī and his successors were all sannyāsīns mostly, then Rāmānuja also, Madhvācārya also, and Viṣṇuswāmī sampradāya also.

    The meaning is this, their interpretation is this. In Kali-yuga sannyāsa of the strict sense, that karma-sannyāsa is meant karma-sannyāsa, that you leave everything. That sannyāsa is not possible in Kali-yuga. In Satya-yuga it is told, as long as the bones will exist a man will live. According to the durability of the bone the life will be there. In Treta perhaps the nervous system or something like that. And in Kali it is told, Kala vamna gata prana [?]

    Their longevity depends on food. So sannyāsa in the strict sense is not possible in Kali, this is karma-sannyāsa, to leave all possible activities and to go on. Like Vālmīki, years after he’s engaged tapasya. Even the white ants have capture his whole body and reduced the flesh into earth, still he’s there with the help of the bones, Vālmīki is there. Then again by the help of some spiritual miracle the whole body was evolved.

    So in Kali-yuga without food, in all other penances also they’re specially arranged for Kali-yuga. Only continued twenty four hours fasting is allowed in Kali-yuga, not more than that. But in other ages at least twelve days fasting, that was general rule, twelve days, praja putra [?] If he has done anything wrong, in the smṛti śāstra that so many praja putra, one praja putra means twelve days fasting, that was the principal of punishment for any commitment of sin. But in Kali-yuga only twenty four hours fasting is the maximum because without food the man or the animal cannot live. So karma-sannyāsa, extremely connecting you with the material giving and taking, you won’t stand. So the Vaiṣṇava tridaṇḍī-sannyāsa which is not very extreme, take prasādam, do service, this sort of modified that:

 

yuktāhāra-vihārasya, [yukta-ceṣṭasya karmasu / yukta-svapnāvabodhasya, yogo bhavati duḥkha-hā]

 

    [“For a person who eats, relaxes, and exerts himself in all duties in a regulated way, and who keeps regular hours in proper measure, the practice of yoga gradually becomes the source of dispelling all worldly suffering.”] [Bhagavad-gītā, 6.17]

 

    When living on this principal you can take sannyāsa. Mahāprabhu took sannyāsa. Śaṅkarācārya and Rāmānuja, all the pioneers of different sampradāyas they took sannyāsa. But it has been interpreted as karma-sannyāsa. Sannyāsa is of several kinds. What is this? Vidvata. Narottama sannyāsa, vidvat sannyāsa is considered in the section of the salvationist to be the highest. Their idea is when one has fully realised that his connection with the material world is a negative one, he will perish, he will finish his material case, encasement, and he enters into the spiritual sky, spiritual sphere. When one fully established in this firm consciousness that my connection with material world is only injurious to me, he will kill his own body and go away to the sky, vidvat sannyāsa. And narottama,

 

[yaḥ svakāt parato veha, jāta-nirveda ātmavān]  /  hṛdi kṛtvā hariṁ gehāt, pravrajet sa narottamaḥ

 

    [“A narottama, or first class human being, is one who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within the heart.”] [Śrīmad-Bhāgavatam, 1.13.27]

 

    The narottama system of sannyāsa that he realised the presence, the existence of God within his heart. And thinking of Him he leaves his present engagement and duties of the household and he goes outside, anywhere and everywhere, under a tree, or under, in the cave, anyhow wherever he gets, careless of his physical. But whatever he gets he does not immediately cleanse his body, but whatever he gets he takes, not getting, fasting, in this way. Hṛdi kṛtvā hariṁ, pravrajet, comes out of the household for, finally coming out, pravrajet, this is narottama sannyāsa.

    And there are also different stages in sannyāsa. It is also mentioned. But tridaṇḍa-sannyāsa, when they engage themselves in the service of Godhead by spreading His news and doing some good to the public, that characteristic is different. It is categorically different. They’re not leaving, they’re not disgusted with the temptation of this world, the engagement of this world. But they have engaged themselves in the higher duty of the upper world, through agent. So their body has got utility. From remaining here, having, maintaining connection here, indenting higher things from above and distributing that to the environment. So that is another conception of sannyāsa. This has got some positive value.

    Just as incarnation of God coming down, and His favourite parṣada, friends, servitors also, sent by Him to come down to do some service to help of this. They’re also sub-agents who are getting some engagement from the higher agent, and as sub-agents they’re moving and there they can earn more wealth than those who are very eager to disconnect from this material campaign. But these people they try to utilise their connection with this mundane and from here they want to earn something substantial, a wealth of the upper house. They’re engaged as God’s agent, they work as God’s agent, that sannyāsa. They will take prasādam and do duty, as in Vaikuṇṭha. They’re also engaged, service intake is also somewhat that. Vaikuṇṭha in this extension of the Vaikuṇṭha here, their life.

    Sannyāsa means some wholesale truce, armistice, when both the fighting parties they’re ordered by the general to leave their weapons, what is that? Armistice or something? First class they want to imitate that, but these they try to utilise their present position in the service of the Lord. Not only armistice, not only stopping, leaving the weapon, but with those weapons that are already wounded in the battlefield and jackals and tigers and wolves are coming to devour the half dead persons, with the weapon they go and relieve them. Something like that. Not to leave the arms, but with the arms they want to save the half wounded persons, injured persons, driving away the wolves and the jackals that are trying to feed on their flesh, when they’re helplessly falling on the battlefield. Something like that.

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

    Nitāi Gaura Haribol. Vidvat sannyāsa, vidvat vivitsya, narottama.

 

Akṣayānanda Mahārāja: Vidagdha Prabhu came.

 

Śrīla Śrīdhara Mahārāja: What’s the news?

 

Vidagdha-Mādhava: I have a question about something you said yesterday about this Deity of Lord Caitanya that Viṣṇu Prīya Devī she moved her cloth: is that a different Deity from Gauridāsa Paṇḍita, his Deity?

 

Akṣayānanda Mahārāja: When mother Śacī covered her head, you told...

 

Vidagdha-Mādhava: Viṣṇu Prīya.

 

Śrīla Śrīdhara Mahārāja: Viṣṇu Prīya Devī.

 

Akṣayānanda Mahārāja: Sorry, Viṣṇu Prīya Devī...

 

Śrīla Śrīdhara Mahārāja: Viṣṇu Prīya Devī. She covered her head when she looked at the Mūrti of Mahāprabhu. It was so similar to Mahāprabhu Himself.

 

Vidagdha-Mādhava: Is that the same Deity as Gauridāsa Paṇḍita’s Deity?

 

Akṣayānanda Mahārāja: Is that Gauridāsa Paṇḍita’s Deity, the same Deity? He’s asking.

 

Śrīla Śrīdhara Mahārāja: That was given first, the Gauridāsa Paṇḍita, that was installed first, and this later on. But posture may be different.

 

Vidagdha-Mādhava: Where is this Deity? Can we find this other Deity? We know Gauridāsa Paṇḍita’s Deity is in...

 

Śrīla Śrīdhara Mahārāja: Is there.

 

Vidagdha-Mādhava: Yes but is this Deity also there?

 

Śrīla Śrīdhara Mahārāja: But so many installations have taken place in the middle, here also like that. As the advice, instructions, when They come here by the influence of time They become...

 

End of 82.01.04.B

* * * * * * * *

Start of 82.01.04.C_82.01.05.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...the position of a Gauḍīya student is not very particular for the Deities. They’re more concerned with the eye to see the Deity. This fleshy eye cannot have real conception of the Deity. The eye is necessary, and eye is got from, eye we get from the Guru, ajñāna-timirāndhasya. Dīkṣā,

 

divyaṁ jñānaṁ yato dadyāt, kuryāt pāpasya saṅkṣayam

[tasmād dīkṣeti sā proktā, deśikais tattva-kovidaiḥ]

 

    [“The process by which divine knowledge (divyaṁ jñānaṁ) is given and sins are destroyed is called dīkṣā by the highly learned scholars who are expert in spiritual affairs.”] [Hari-bhakti-vilāsa, 27 - from Viṣṇu-Yamala]

 

    That cannot, that is, the Deity proper not to be experienced by our fleshy senses, atīndriya. The real figure, the real personification of the Lord, not to be got through the eyes, or ears, or anything, but inner eye, inner ear, and that we get from Guru, and Vaiṣṇava, sādhu. So we are more concerned with sādhu-saṅga to get real eye and to look to the Deity. We cannot see the Deity because it is made of higher stuff than we see with our eye. We are subject and that is made of super subjective element. So, that I can see Him, that is imagination, that is a false notion. I can’t see Him. If I approach the Deity to see in the external sense I shall stand there and pray, “Let Him see me. His glance may be cast upon me then I’ll be purified.” With this idea we shall stand before the Deity. I can’t see Him but He can see me. He’s there. I can see with the fleshy eye as stone, or wood, or something else, or some mineral substance I can see. So I can’t see. He’s adhokṣaja, but He can see me. “Let Him cast His glance, His graceful glance towards me and I may be cleansed from the anomaly, from different prejudices of this mundane world, may be purified.” With this idea, God is always on the subjective line and never in the objective. Still He comes with some object it’s said, only for the most fallen, of very lower śraddhā. Then they may think, ‘O, God is here. I am doing that thing, that thing,’ to give engagement in the lowest strata. But real sight, real seeing of the God... Ke?

 

Akṣayānanda Mahārāja: Govinda Mahārāja.

 

Śrīla Śrīdhara Mahārāja: ...is not there. He’s adhokṣaja. And we must try to clear the dirt from our eyes, and we must feel that He can see me. And when Dhruva and other devotees see Him, what is the position? He comes down, captures the heart, the consciousness, and it overflows. The overflowing emotions or sentiments coming out, and I can see Him there, but not any material body. It comes down from the layer of Paramātmā to the layer of jīvātmā, and controlling the soul He comes to control the mind. He can come everywhere, mind, and then controlling the eyes and ears, and so overflowing emotions that when I spread my eye flows I see He’s there, He’s really there. And He can make us see, and He can speak. This eye may think that I’m hearing His voice. It is possible, but that must be effected from higher to lower. My senses cannot approach Him. He’s adhokṣaja always. He can come down but I can’t go up. But with the sādhu when we soar from this sort of material consideration, then gradually through the help of serving attitude we can go against the current. After crossing the world of exploitation and that of renunciation, and with the help of the visa we can enter into that land, and there we can have. And that is with sevonmukhe hi jihvādau, that my whole inner body is made of serving nature: that can contact, permanently. That can contact with Him permanently, that eye, that ear, in order to mind of the service, and to make that possible from permanent grant we find from the Yogamāyā there. And independent visa I can go here and there or everywhere, we can get that sort of license. Then we can see Him. Always we shall think, He’s all independent, adhokṣaja, above the plane of our experience, beyond the land of our experience, buddhi-grāhyam atīndriyam [Bhagavad-gītā, 6.21]. Anyhow with our spiritual reasoning we can contact with Him, somewhat, from here, atīndriyam, not in the realm of sense experience but higher. In the higher plane we are to enquire about Him, buddhi-grāhyam atīndriyam, not within the jurisdiction of our senses, transcendental. So we are to try to take up our existence to the transcendental world to have any connection about Him. That is all-important.

 

tīrtha-yātrā pariśrama sakal manera bhrama sarva siddhi govinda caran [Narottama Dāsa Ṭhākura]

 

    One who has got that clue, that sort of suggestion within him, then he will avoid to thrive by visiting the material places of Him, tīrtha-yātrā pariśrama. They will try to make much, to engage his whole energy to pierce through the different planes in the consciousness, to enter permanently in that domain. The whole energy should be used, utilised to pierce the cloud, the cloudy atmosphere, and to go up, and there I shall be able to find, by the help of svarūpa-śakti. This is only for the beginners.

    Just as a child has been supplied some dolls for his play and for also his primary education, but when little grown up he’ll be given pen and paper, but in the beginning some gross like chalk and on the earth, ‘you practice ABC.’ When little grown up, ‘take pen and paper and try to practice some sort of writing.’ More grown up, ‘utilise it for some purpose, write this document, write this book, or something what is useful and necessary, not mere practising,’ in this way.

 

arcayam eva haraye, pūjām yaḥ śraddhāyehate / na tad-bhakteṣu cānyeṣu, sa bhaktaḥ prākṛtaḥ smṛtaḥ

 

    [“A devotee who faithfully worships the Deity, but does not properly respect the Vaiṣṇavas or the people in general is called a materialistic devotee, and is considered to be in the lowest position of devotional service.”] [Śrīmad-Bhāgavatam, 11.2.47]

 

    Of the lowest type of devotee, he will be very eager to see the material connection of the Supreme. But more conscious and higher connection of the Supreme Lord in madhyama-adhikāra, they will try to enquire there, in the plane of knowledge and consciousness. In the plane of consciousness he’ll enquire about God and His men, and not in the material mundane representation.

    So, when Parvat Mahārāja as a sannyāsī went to visit Badrinārāyaṇa he was punished by Guru Mahārāja. That leaving away any service entrusted by Guru Mahārāja, neglecting that service he went to satisfy his lower whims connected with some holy idea to go to visit the tīrtha, the Deity. I was a beginner and that gave us a great impression, that to engage under the direction of Guru Mahārāja that is so high, that leaving that if I go to visit the holy places that is a punishable crime. Then, to remain in service under the direction of a sādhu, how higher position. I could understand that I have to abstain and strictly I observed that. So much so that, I’m fond of Bhagavad-gītā, from the beginning, but I remained in Kurukṣetra for three years but I did not go to visit the place where Kṛṣṇa is said to have delivered Bhagavad-gītā there. I did not go, because I heard of that impression that without his opinion, I’m with him, I’m carrying his order. I’m with him. If I go to visit some place according to my whim, I’m disconnecting me from him, from Vaikuṇṭha, and going, wandering in the mundane sphere. Can’t you follow, do you follow that?

 

Devotees: Yes.

...

Vidagdha-Mādhava: Mahārāja, sometimes our Swāmī Mahārāja would distribute prasādam by his own hand. And I’ve brought some pieces of prasādam here, I was wondering if you might distribute this to the devotees.

 

Devotees: [Group laughter]

 

Śrīla Śrīdhara Mahārāja: ________________________ [?] And other persons are coming...

 

Akṣayānanda Mahārāja: So we’ll take your leave now.

...

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Haribol. Hare Kṛṣṇa.

 

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]

 

As you talked yesterday, when walking in the town, so many push, and abusive language. Mahāprabhu is seeing all these things, Nityānanda Prabhu also.

 

Nityānanda Prabhu Himself was treated like, so heinously, even... Ke?

 

Devotee: _________________ [?]

 

Śrīla Śrīdhara Mahārāja: The earthen pot was thrown on His face, the face of Nityānanda Prabhu, by them, the townsmen of Navadwīpa.

    Of course He approached them, “Take the Name of Kṛṣṇa.” That was His offence. And the earthen pot was thrown down on Him, and the blood oozing.

    News reached to Mahāprabhu. Mahāprabhu came with furious attitude. “The blood oozing from Nityānanda, blood shed of Nityānanda? I shall finish them in Navadwīpa.” With so much rage He came out, with cakra.

    Nityānanda Prabhu pacified Him, “Do You forget Yourself? You are no longer that Kṛṣṇa of Dvārakā, cakradhari. Now, You have come for some other purpose. You don’t forget Yourself.”

Mahāprabhu composed Himself. “I can’t tolerate bloodshed of Nityānanda Prabhu.”

 

    Hare Kṛṣṇa.

 

    “Two rogues. One of them came to beat Me, then another gentleman he stopped him.”

    “O! You stopped him?” Mahāprabhu embraced him. “You helped Nityānanda?”

    Then the other man’s heart melted. “We two are one and the same, and he is graced?” He began to cry aloud with ‘Kṛṣṇa, Kṛṣṇa.’ The other gentleman, he was bewildered, and perplexed, and fell on the feet. “I have committed a wrong to Nityānanda Prabhu.”

    “If Nityānanda Prabhu accepts you, pardons you, then you will be pardoned.”

    Nityānanda Prabhu: “The two fruits on the same branch, one is delivered, why the other will remain? Please accept him also.”

    Then both of them: immediate conversion of the both of the roguest of the rogues, Jagāi Mādhāi.

 

[mahā-kṛpā-pātra prabhura jagāi, mādhāi,] ‘patita-pāvana’ nāmera sākṣī dui bhāi

 

    [Jagāi and Mādhāi, the eighty-ninth and ninetieth branches of the tree, were the greatest recipients of Lord Caitanya’s mercy. These two brothers were the witnesses who proved that Lord Caitanya was rightly named Patita-pāvana, “the deliverer of the fallen souls.”] [Caitanya-caritāmṛta, Ādi-līlā, 10.120]

 

    From the vision of eternity they came to magnify the position of Gaura-Nityānanda. Their sacrifice, Jagāi Mādhāi, their example was sacrifice. And that enhanced the dignity and the magnanimity of Gaura-Nityānanda.

 

    Just as Judas. I think when Jesus carrying the cross on his shoulder, he’s going to the place where he will be crucified. And both sides crowd of innumerable men and women, and he’s going, hanging his head. Suddenly, he looked, he cast a glance, and there was Judas. He’s going, hanging head, crowds both sides, with the cross on his shoulder he’s approaching towards the crucifying land. Suddenly he cast his glance on the face of Judas. Judas saw something in his eye; ran away from there half mad, threw off the bribe to the persons. “What have I done?” In this way he began to repent. Converted Judas. I think what Judas saw in the eye of Christ, and Christ also suddenly, hanging head he’s going, suddenly he saw Judas’ face. And Judas, in the manner of ju-jitsu he fell down.

    I think that in the eye of Christ it was such that, “Judas, your sacrifice for my name and fame is immensely great. I am indebted to you. I am indebted to you. In the history I am taking the advantage of your name. That you have betrayed me, that is a great sacrifice in you, to uplift my name. I am indebted, eternally indebted to you Judas. You are going down, and raising me up. Your eternal fame is lost to increase my fame in the world, and activity, in that way. So, you forgive me. Judas, you forgive me. I am using your life to purchase my fame. It is necessary for the good of the world, and I have taken you.”

 

    In Caitanya-caritāmṛta, Kavirāja Goswāmī says, patita-pāvana’ nāmera sākṣī dui bhāi, mahā-kṛpā-pātra prabhura jagāi, mādhāi, ‘patita-pāvana’ nāmera sākṣī dui bhāi.

 

    “We must not estimate them to be of a very lowly order. They are the evidences which made the Name of our Lord so great. So heinous they were, and they were converted in a second. Such power Mahāprabhu had in Him. They are standing witness to the magnanimity and mystic strength of Mahāprabhu. They stand witness, so we must bow down to them. Their life from the consideration of eternal standpoint: great sacrifice.”

 

    Bhaktivinoda Ṭhākura says, ekhon je brahmakule caitanyer ari, ta'ke jani caitanyer lila-pustikari. [I know that these enemies of Lord Caitanya, coming from brāhmaṇa background, are actually assistants for giving nourishment to Lord Caitanya’s pastime.] [From Prathana Lalasamayi (Prayer of eager longing), Song Four, The Secret of Lord Caitanya’s Enemies, 11]

 

    “Even in these days, when we find so many enemies to Śrī Caitanyadeva, we are to look at them as they’re enhancing the magnanimity of Śrī Caitanyadeva, from the indirect side.”

 

    Direct and indirect, indirectly they are contrast to the generosity of Śrī Caitanyadeva, encouraging us from the negative side. And Śrī Caitanyadeva selected the place of His activity or His līlā, such place He selected, just as the kāla-kali, the time and the space, both most unfavourable. Kali-kāla is unfavourable at this factor of time and also the place, the Bengal, the Tantric. Tantric means, “We are masters, the prakṛti, we are Śiva and we are masters of the world. Bhavani bhatta, we are lords of all potencies. We only want to realize that fact, that we are lord of the worldly forces. Śivo ham, I am the highest.” The field is for that. So Kali is the most unfavourable time and unfavourable space, where Mahāprabhu appeared. They are to remind us of the fact, ekhon je brahmakule caitanyer ari, ari means enemy, foe. Whom we find in the brāhmaṇa section here, caitanyer lila-pustikari, they are to enhance, they are also contributors in the līlā of Śrī Caitanya, from the negative side. We have to adjust in this way. Śrī Caitanyadeva came in such atmosphere to preach.

 

    Once, just before freedom came to India, the Muslim section under the leadership of [Muhammad Ali] Jinnah began to torture the Hindu section very much. Then both the Bengals under one province, and one Mohammedan, Sula Badi [?] he was the chief minister here; and Jinnah, he recommended the Muslims direct action; attack the Hindus. That was his direct action. And in East Bengal where they had the majority of the Mohammedans, especially Noah Kali [?] district, rowdyism went to its extreme. The ladies and the properties were looted, killed; so much so that all madly flying towards West Bengal from East Bengal. And they were butchered on the way, so much anarchy. All were cowed down.

    Then Gandhi came out, this I saw in newspaper, suddenly he came to Calcutta. And he was an apostle of ahiṁsā. Then Gandhi told that, “I think my burial place will be in Noah Kali [?] I am going to sacrifice my life there. Otherwise, like so many cowards, the Hindus are all flying away from the place. I can’t tolerate this. I am going there to be killed.”

    And he went. But his personality was world personality. So many reporters from the different parts of the world, and Sula Badi [?] also no other alternative but to make a special arrangement for his protection, he had to make, so a special group of police was given to protect him. But he anyhow, he went there; dismissed the police protection. In the beginning they remained for some time in the room, then next, “No.” He began to walk. “I want to be killed.” Of course, empty handed, he went to walk, sometimes by the boat, he went to take, to go hither thither in this way. The Muslims, they disturbed him from far off, throwing stools etc., and other insulting arrangements.

    But then at that time [Lord Louis] Mountbatten came and the British already decided to give independence, the [Clement] Attlee, the head of the Labour Party. After Churchill, the Labour Party came in power and Attlee was the leader. And he was broad minded enough to order that, “Now India should be given independence.” And Lord Mountbatten, he was selected, “You please arrange.”

    Previously, before that, Mr. Warble [?], a military general, he was in charge of India, but he was not very efficient.

    But Mountbatten was a very efficient man. He did not talk much, very sober and silent, but very grave and powerful, and well decisive man. He controlled Jinnah.

    Jawaharlal [Pandit Nehru] ran to Noah Kali [?] to see, to consult Gandhi there, in that position, that dangerous position, anyhow, by the help of helicopter or something.

    But Gandhi, I saw, could not tolerate so much cowardice. This dangerous spot is most acute, and he was bold enough to face that, very courageous.

    And when leaving India, the general in charge of the Eastern force, Achinlay [?] perhaps, or someone, he told plainly that, “We are retiring from India only for the boldness of one man, and he is Mr. Gandhi. He infused so much boldness to the whole nation that we have to retire from here. We did not fear any military organization or intimidation of the anarchists. Not for intimidation from the anarchists are we leaving, but we are leaving for Gandhi.”

    Though this fellow claimed that Netaji Subash Bose had much contribution, because from the side of Japan he attacked India, but he was repulsed by the British.

    So, Gandhi was a very brave man.

    Then in Calcutta, when India was getting independence, then Suda Badi’s [?] life was in danger in Calcutta, there also the rioting; Hindus and Muslims were rioting. Many a time in Calcutta it happened, Hindu, Muslim rioting, severe rioting. And at that time, the Hindus, they wanted to take retaliation of the West Bengal, wanted to kill Suda Badi, chief minister of that time.

    And Gandhi gave him shelter. “No. Such cowardly assassination I can’t allow.” He took Suda Badi in his own house where he lived, Elagata [?] He gave shelter to Suda Badi.

    Infuriated West Bengal people charged Gandhi. “You go away! We shall kill him.”

    “Never! You may take out my dead body, but not my living body can you take out from here. You may kill. I won’t go to harm you. You may kill me. I am at your disposal. And then you may take my dead body out of this house. As long as I live I shall protect my friend Suda Badi.” That was the place.

    And there is a picture, photo of Gandhi. Raja Gopalachari he got charge of West Bengal, he was the Governor here, power already transferred. Hindu Muslim riots were going on, very acute, in Chitpur and Harrison Road, at that junction. And Gandhi came there, and with folded palms he was praying to the mob, “Don’t!” And his eyes like bullets coming out from the body, red and very open and excited eyes, and with folded hands in this way, “Don’t do it.” In this way, he’s appealing to the mob engaged in such a riot. The photo is there of that man.

 

    But from the standard of Gauḍīya Maṭha we do not care for him. This is misused. This sort of moral powers has been misused only for material aims and objects, and rather drawing a screen to the spiritual one.

    When he was in Purī, he won’t enter the temple, because the untouchables are not allowed to enter there. He’s espousing the cause of the untouchable section. But his wife, without his notice, she went to have a darśana of Jagannātha. And when it came to his notice, he was very much enraged with his wife, “Why have you gone?”

    Too much, Jagannātha is not the master of his wife, and his wife is cent per cent under, is his property, he thinks, and Jagannātha is none, that thing.

 

    He was invited once, beforehand, to see Gauḍīya Maṭha. He told, “Is there any cherka, that sewing machine?”

    “No no, there is Deity, Rādhā-Govinda, Mahāprabhu.”

    “No! Cherka is my God!”

    He told, Cherka is his God, he has got that sort of idea, that narrow idea.

 

    At the same time, that Teelok [?], before him, he was also a patriot, a notable renowned patriot Maharastra, Teelok, brahmin. He told, “I can sacrifice truth to country.”

    And Gandhi told, “I can sacrifice country to truth.”

 

    But this is his conception of truth. Gauḍīya Maṭha hates it, the conception of his truth. His truth only limited, to the limited standard of, conception of ahiṁsā. But Gītā has rejected that.

 

    Arjuna also wanted a sort of non martial attitude. “I shall rather live on begging, than to kill my superiors, my teachers, my grandfathers, my relatives. Only for the greed of kingdom, no, rather, I shall beg and live. I won’t.”

    But Kṛṣṇa discouraged it, “What do you say? This is sheer cowardice. This is tamo guṇa, your affinity towards material things. But religion is meant for some higher purpose of life, where no consideration, death and living, and dying are very non important factors there, in our eternal realization, in the realization of our eternal good in life. To sacrifice the body, body has no, it is a negative existence, it is not so important. The dharma, the duty is connected with higher purpose of life. It has got a relation in the eternal benefit of our life. And what you say, that is only this temporary and the mundane life, good or bad, you are labouring there. So give up this neutered temperament, a mean temperament in the garb of magnanimity.”

 

    So, Mahāprabhu came in the most adverse circumstances, and adverse position to time and space, both unfavourable, and there Mahāprabhu had to come and to face the environment of challenge, and He began, to begin His work. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol.

__________________________________ [?]

 

kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ

kīrttanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet

 

    [Śukadeva Goswāmī tells Parīkṣit Mahārāja: “O King, the age of Kali, the repository of all evils, has but one glorious characteristic: in this age, those who simply chant the Holy Name of Kṛṣṇa are liberated and reach the Supreme Lord.”] [Śrīmad-Bhāgavatam, 12.3.51]

 

    When you have got a particular seed, which, without manure, in the barren land also that will produce fruit, something like that. Mahāprabhu came with a seed to sow in a most unfavourable land. But: then why the question of offences, ten offences, etc? But we should consider it with the idea that how lofty is the goal, the destination of this Name. We must keep it in our mind, that these troubles, these unfavourable space and time, and that is not much, and the offences not much in consideration with the most lofty destination that has been promised as our prospect.

 

End of 82.01.04.C_82.01.05.A

* * * * * * * *

Start of 82.01.05.B_82.01.07.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ... pumān viriñcatām eti tataḥ paraṁ hi mām.

 

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

avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ, padaṁ yathāhaṁ vibudhāḥ kalātyaye]

 

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

 

    After hundreds of lives the dutiful religious life takes us to the post, makes us eligible for the post of a Brahmā, the administrator of the whole globe, whole, so many solar systems, brahmāṇḍas. Tataḥ paraṁ hi mām. Then Mahādeva says, “I’m beyond all material creation, the world of exploitation. I’m above that. Avyākṛtaṁ. Not very easily intelligible am I, some things renunciation, some things devotion, some things connecting with the exploiting world. I’m a peculiar type of entity.” Mahādeva: and devotee, vaiṣṇavānāṁ yathā śambhuḥ [Śrīmad-Bhāgavatam, 12.13.16] “I’m fighting with the Lord, sometimes going against, with weapon I’m going to fight with my Lord. I’m master who controls the whole, the force who controls the whole of the world of exploitation; I’m master of that, leader of the opposition party, advaya-jñāna. I’m the first revolt against the harmony, īśāvāsyam, that all is one. No. I’m not along with You. I have separate existence.”

...

    “Avyākṛtaṁ, not very plainly understood, my position. It is hazy, it is unintelligible, it is perplexing, avyākṛtaṁ. Tataḥ paraṁ hi mām, avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ. But there is another section above me, after me, vaiṣṇavaṁ, padaṁ. They are living in a place known as the land of the Vaiṣṇavas. Yathāhaṁ vibudhāḥ kalātyaye. And I aspire to occupy that position. I aspire to get a visa of that land in any good future time. Yathāhaṁ vibudhāḥ. O gods, kalātyaye, and the wholesale dissolution of the whole exploitation land will be withdrawn into the subtle-most existence. At that time I hope that I will enter that higher region. Bhāgavato 'tha vaiṣṇavaṁ, padaṁ yathāhaṁ vibudhāḥ kalātyaye. O gods, I aspire after, I’m waiting for the time.”

 

    Gaura Haribol. Gaura Haribol. Gaura Haribol.

 

Devotee: _________________________ [?]

...

Śrīla Śrīdhara Mahārāja: ... Saraswatī Ṭhākura. Almost always he’s in speaking mood in praise of Mahāprabhu. So much so, in his hymn I mentioned:

 

kṛpayā hari-kīrtana-mūrti-dharaṁ, [dharaṇī-bhara-hāraka-gaura-janam

janakādhika-vatsala-snigdha-padaṁ, praṇamāmi sadā prabhupāda-padam]

 

    [Bestowing his grace upon all souls, he is Hari kīrtana incarnate. As the associate of Śrī Gaura, he relieves Mother Earth of the burden of offences committed upon her. And he is so gracious that his endearance of all beings excels that of even a father. I make my obeisance unto him - the mine of all these qualities; perpetually do I bow down to the effulgence emanating from the toenails of the holy feet of my Divine Master.] [Śrī Śrī Prabhupāda-padma-stavakaḥ, 8]

 

    Just, the kīrtana has been personified in his figure when he came here, always chanting. And sometimes he told, as if in a repentant mood, “We are not speaking in these days about the greatness, nobleness of Nāma, Nāma-bhajan.” Yet all his attempt only to mean that the Name of the Lord, the Holy Name, that is the most great aspect, noble aspect of the Lord, especially in the case to save the fallen souls. That was the only purpose of his life. Still, sometimes he showed that, “I’m not speaking about the nobility of the Name. What I am doing?” In this way.

 

    Sanātana Goswāmī has written:

 

jayati jayati nāmānanda rūpam murarer, viramita nija dharma dhyāna pujyadhi yatna

katham api sakṛdāttam muktidaṁ prānināṁ yat, paramāmṛtam ekaṁ jīvanaṁ bhuṣanaṁ me

 

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

 

    Sanātana Goswāmī: “Let the ecstasy coming from taking the Holy Name may be victorious. Nāmānanda rūpam murarer, ānanda, ecstasy, nāmānanda, it is coming out from the service of the Name. That may be victorious all over tendencies that are found in the world, it may prevail, crowned with success, may have the greatest influence over everything. Viramita nija dharma dhyāna pujyadhi, which can paralyse all our holy tendencies, not only ordinary tendencies, all other holy tendencies, attempts, may be stopped. It is so powerful. Nija dharma, duty, in every phase of life, when the ecstasy coming out of the Holy Name may paralyse all other duties has come I think, dharma, duty. Dhyāna, our conscious movement of meditation, meditating attempt: that also is paralysed. Nija, dharma, dhyāna, pūjā, and the attempt, this arcana, the pūjā, the serving temperament, becomes so much intense that all other attempts are for the moment we forget, make us forget. Viramita nija dharma dhyāna pujyadhi yatna, nija dharma, in discharging our duties that is what is in the nature of karma, holy pious karma. Then dhyāna means in the area of pure consciousness, conscious attempt. And pūjā our reverent offering to the Lord, that is also. Dhyāna pujyadhi yatna, katham api sakṛdāttam muktidaṁ prānināṁ yat. It’s so powerful, in any way if we can come to have a holy touch of that Holy Name, katham api, anyhow, if we can, if we’re blessed with the slight connection of that Holy Name, katham api sakṛdāttam muktidaṁ prānināṁ yat, the liberation from all undesirable things at once effected. So disinfecting in character. Katham api sakṛdāttam muktidaṁ prānināṁ yat, paramāmṛtam ekaṁ jīvanaṁ bhuṣanaṁ me. And one can feel it is sustaining the very life, life’s sustainer, life giving, enlivening. Jīvanaṁ bhuṣanaṁ, and also decoration, not only life but the decoration also, the vilasa, is also we find from that sound, Vaikuṇṭha Nāma, the Name.”

 

    Rūpa Goswāmī says:

 

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]

 

    Rūpa Goswāmī Prabhu’s approach towards the greatness of the Name, holiness, highly holy nature of the Name is such. Nikhila-śruti-mauli ratna mālā, dyuti. We cannot find in ordinary śruti the mention and the praise of the Holy Name. But those that are finest and highest expressive in the thought of śruti, Veda, the highest, Veda means revealed truth, the finest and highest revelation we find that they’re meant in the praise of the Holy Name, the holy sound aspect of the Lord. And they’re considered to be the highest amongst the revealed truth. The highest quality of revealed truth only is seen as if, nīrājita, as if with its light, nīrājita means āratīka, trying to show the holy figure of the Lord, the light, nīrājita-pāda-paṅkajānta. And what is the highest type of revealed truth is only trying to show us the pāda-paṅkajānta, the lowest: the highest revealed truth is trying to show us, connect us with the lowest portion of the holy figure, pāda-paṅkajānta. Ayi mukta-kulair upāsya. Where we should begin? Our proper beginning will be with the holy feet. If we try to focus on other parts of the Lord that will be something like misguidance. The proper beginning must be to the lowest position, and then gradually we shall go up. That will be the healthy progress, line of progress, pāda-paṅkajānta. Ayi mukta-kulair upāsyamānaṁ. O Name, the ordinary men that are in bondage can’t approach You. Your real realisation and Your proper dealings, service, is only possible by those who are really masters of all the illusory tendencies. Only they can be liberated. The highly liberated souls can only approach You. Ayi mukta-kulair upāsyamānaṁ, paritas. And they’re all around You, in a crowd as if, the liberated souls are trying to give their obeisance to You. Paritas tvām hari-nām saṁśrayāmi. And I am praying to get a shelter on Your holy feet.”

 

    This is spoken by Rūpa Goswāmī, in Padma-Purāṇa we find, nāmānanda rūpam, in Padma-Purāṇa. What is the poem?

 

nāma cintāmaṇiḥ kṛṣṇaś, caitanya-rasa-vigrahaḥ

pūrṇaḥ śuddho nitya-mukto, 'bhinnatvān nāma-nāminoḥ

 

    [“The Holy Name of Kṛṣṇa is full of transcendental bliss. It blesses the devotee with all fulfilment, for it is non-different from Kṛṣṇa, the fountain source of all pleasure. Therefore it is also by nature the embodiment of all transcendental mellows. It is complete, pure, eternal and ever liberated from all material conditioning because the Name of Kṛṣṇa and Kṛṣṇa Himself are identical.”] [Bhakti-rasāmṛta-sindu, Pūrva-vibhāga, 2.233] & [Padma-Purāṇa]

 

    Nāma cintāmaṇiḥ kṛṣṇaś, caitanya-rasa-vigrahaḥ. The Name of the Lord, Kṛṣṇa, is just like cintāmaṇi. Cintāmaṇi is a kind of jewel, the possessor of which, whatever He will think it will automatically come to Him, cintāmaṇi, like kalpa-vṛkṣa, whatever is wanted... _____________________________________ [?]

    Nāma cintāmaṇiḥ kṛṣṇaś, a particular kind of jewel, the possessor, whatever He thinks, at once that comes to Him. That is cintāmaṇi. Nāma cintāmaṇiḥ kṛṣṇaś, Kṛṣṇa Nāma is cintāmaṇi. Any holy benefit we may get from, out of it, we can expect to get. It can supply all the necessary demands of our inner heart in the holiest transaction. Nāma cintāmaṇiḥ kṛṣṇaś, Kṛṣṇa’s Name is such, and caitanya-rasa-vigrahaḥ, we shall try to think it that ecstasy personified and purely of spiritual play. Caitanya-rasa, the rasa, ecstasy, and that is purely spiritual. Spiritual means that is of serving attitude, serving tendency: no least trace there could be made of exploitation, or renunciation or negligence, indifferent. It commands our active sympathy, draws our attention in a natural way. That is the nature of service, our submission, subjugation can be produced by its charming presence, caitanya-rasa-vigrahaḥ. Nāma cintāmaṇiḥ kṛṣṇaś, caitanya-rasa-vigrahaḥ. Rasa, our innate, the element which can, the fine element, the fine and the pious element, that can attract our inner-most attention and interest towards it, rasa. Caitanya-rasa-vigrahaḥ, and that is conscious, that is pure consciousness, that is serving wave, serving, sympathetic wave towards the aim, destination, that current. The rasa-vigrahaḥ, and that is personified, rasa-vigrahaḥ. Nitya, that is eternal, never ending. Mukta, it is free, having no obligation to any other entity, nitya, mukta. Then śuddho, pūrṇaḥ, that is absolute in nature. And purity, śuddha means purity. Purity we are to understand what is purity, always our aim will be that only service is purity.

 

na hi jñānena sadṛśaṁ, pavitram iha vidyate / [tat svayaṁ yoga-saṁsiddhaḥ, kālenātmani vindati]

 

    [“Among the aforementioned practices of sacrifice, austerity, and yoga, there is nothing as pure as divine knowledge. After a long time, a person who has achieved perfection in his practice on the path of selfless action realises such knowledge spontaneously within his heart.”] [Bhagavad-gītā, 4.38]

 

    It is written in Bhagavad-gītā, pavitra, work can never be, our energising in this plane can never be pure. It is inevitable it must be impure, filthy. No energy can move here without creating some disturbance in the environment, so no purity, normal, is possible to locate here in this plane of exploitation, gross or subtle. But exploitation is inevitably connected with this mundane life. Then, renunciation is said, comparatively, to be pure, na hi jñānena sadṛśaṁ, pavitram, that is it withdraws from the plane of exploitation and retains to be its own internal selfish condition. But that gradually equates to zero. Still, comparatively it is considered to be pure, than the meditation, the knowledge.

    As Kant, the German philosopher says, “Good will only can be pure, but no action can be pure.”

But we say, ‘Even good will can never be pure if it is in the relativity of the mundane world.’ So na hi jñānena sadṛśaṁ, pavitram iha vidyate, it is comparatively, the jñāna. But Śrīmad- Bhāgavatam says,

 

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]

 

    Śrīmad-Bhāgavatam says that even that renowned knowledge, naiṣkarmya, naiṣkarmya- paramāṁ-siddhiṁ [Bhagavad-gītā, 18.49]. In Bhāgavatam [12.13.18] also naiṣkarmyam āviṣkṛtaṁ, but jñāna vairāgya bhakti sahitaṁ naiṣkarmyam āviṣkṛtaṁ.

 

[śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate

tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ

tac chṛṇvan su-paṭhan vicāraṇa paro bhaktyā vimucyen naraḥ]

 

    [“Śrīmad-Bhāgavatam is the spotless Purāṇa. It is especially dear to the Vaiṣṇavas; it has knowledge that is especially appreciated by the paramahaṁsas. When carefully studied, heard, and understood again and again, it opens the door to pure devotion through which one never returns to the bondage of illusion.”] [Śrīmad-Bhāgavatam, 12.13.18]

 

    Naiṣkarmya, that is absent of assertion. Karma means to assert, self-assertion, that is karma. Absence of self-assertion, that is naiṣkarmya. But Bhāgavatam says, “No. That is not the real criterion of purity. That naiṣkarmya, comparatively it is admitted by some to be pure, but real purity can never be without the connection of the service of Kṛṣṇa.”

    Gaura Haribol. Gaura Haribol. Gaura Haribol.

    Naiṣkarmyam apy acyuta-bhāva-varjitaṁ, na śobhate, acyuta-bhāva-varjitaṁ, who has no connection with Acyuta, with Kṛṣṇa, that sort of strike, the stage of strike in the worldly transaction cannot be considered as the standard purity, na śobhate jñānam alaṁ nirañjanam. So śuddha, what is śuddha? As much as it is producing the satisfaction of Kṛṣṇa the calculation of the purity will depend on it. As much as surrender and surrendered service for the centre, for the Absolute Good, it will be considered so much pure. Nitya śuddha, always who takes the Name of the Lord, satisfied only with the sound aspect, or engaged in the service of the sound aspect of God, he’s always pure. He has no ambition in this world of elevation, neither elevationist nor he has any quest for the perfect rest in the renounced stage, but he’s self-dedicating soul. Who is taking the Name of the Lord and is fascinated by the charm of the sound aspect of the Lord, he’s considered to be above the plane of exploitation as well as renunciation. He’s deeply engaged in the service. So much that he does not want anything, only the connection of the sound aspect is satisfying him highly. He’s so much niṣkiñcana, he does not want anything, only the Name is suffice, the Name of Kṛṣṇa is sufficient for him. He’s so easily satisfied; no demand.

    Nitya-śuddha, nitya-mukta, pūrṇaḥ śuddho nitya-mukto, 'bhinnatvān nāma-nāminoḥ. And why it is so? Because the sound is inseparably represented with the subject itself, or Himself, there cannot be any sound where the whole representation of the Absolute is not present. Bhinnatvān nāma-nāminoḥ. It is, deho dehi vibagha guhyam. In the mundane conception we find that the name, the figure, the colour, different aspects they have got their separate existence, they can be separately conceived. But it is not the way, not the nature about the things which is divine. Every part is present everywhere. Here the eye can see, the hand can touch and catch. But in the case of the Vaikuṇṭha, divinity, especially of the Lord, the eye can see, eye can hear, eye can touch. Feet can see, feet can touch, feet can smell. In this way, just as in our mind, mind can see, mind can hear, mind can touch, mind can smell: central position, but I cannot do so.

    So He’s the most central thing that can act in any way. The part and the whole cannot be differentiated, in general. But still, when He likes He’s got that capacity also. To a particular class of devotee He’s found with His full fledged figurative characteristic. The eye’s so beautiful in different way, the nose beauty is another way. So all-pervading omniscience, omnipotence, these are servants of His will of Him. We may take it like that. On the basis of that, all sorts of knowledge, all sorts of energies are only in a serving attitude, waiting His order. Though He has got figure, but not with the limitation of the figure. Though in figure, still He’s infinite in His character.

    So pūrṇaḥ śuddho nitya-mukto, 'bhinnatvān nāma-nāminoḥ, the Name, the sound representation is not quite different from the original existence, the original conception by different ways, the colour can have, our eyes can have a particular aspect of Him, our ear can have another. The ear, the sound, the tongue, our touch, they may hanker for different aspects of Him. But still there is unity and it is inconceivable. But the Name, the sound aspect is the most gracious and it is far reaching, especially meant for the fallen souls to take them up. That is the peculiarity in – by His free will it has been endowed with, 'bhinnatvān nāma-nāminoḥ.

 

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]

 

    In Bhakti-rasāmṛta-sindu another:

 

tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye

karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām

 

    We are finite and we are going to venture to talk about infinite. So only dig-darśana, śrutibhir vimṛgyām [Śrīmad-Bhāgavatam, 10.47.61], only showing that this side the partial aspect, this side we can. Tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye. It is seen sometimes when one is taking the Name he’s so charmingly engaged, tuṇḍāvalī-labdhaye, ratiṁ vitanute tuṇḍāvalī. Only one lip or one tongue, it cannot satisfy me by taking the Name. Hundreds and thousands of tongues are necessary. Such sort of mystic feeling arises in ones heart if one can come to have to such a position to take the Name of the Lord. ‘One tongue, what one tongue can do?’

 

    Just as the gopīs wanted: “Why not thousands of eyes; the creator has given to us?” Jedi jedi krsna _______ [?] “The Brahmā, the creator, he does not know, he cannot do justice in creation.” They’re blaming him. “He does not know what is proper creation. One who will have the opportunity of looking at the face of Kṛṣṇa, he has given only two eyes, the creator, he does not know how to create.” ______________________________________ [?] “There only two eyes have been attached to him who’ll get the opportunity of looking at the beauty of the face of Kṛṣṇa. What is this? This is sheer injustice, intolerable.”

 

    So tuṇḍe tāṇḍavinī ratiṁ vitanute, when the Name comes down in the heart, from there the wave is coming towards the tongue. The inspiration coming from above, from the plane of Paramātmā in the plane of jīvātmā enters the heart. And there, and from the heart, the inspiration comes to the tongue and the tongue begins to dance, engaged in a mad dance taking the Name of Kṛṣṇa. Tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī. And he feels, the heart feels only one tongue is very, very insufficient. Thousands of tongues are necessary. The current from the heart is passing, is rushing in such a big magnitude that one tongue cannot pass the sound. Thousands of tongues necessary. The current is coming and rushing towards the tongue to produce sound in the atmosphere.

    Karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām. Again when that sound enters the ears he feels ‘one or two ears can’t receive, thousands of ears necessary to receive the sound,’ karṇārbudebhyaḥ spṛhām. Such sort of hankering, earnestness, arises within the heart.

    Cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ. And sometimes when perplexed by these thoughts – unconscious. By the clash of these coming and going and the meagre supply, sometimes the rush of the current is so much that it seems that the whole thing is going to be paralysed. Effacement, no movement is possible at all, so much raja has come. Prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ. And the whole function of all the senses are going to be at a standstill, so much rush. Prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ. All the functions of all the senses, all movements are going to be blocked.

    No jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī. I fail to understand that how much magnitude of ecstasy has been allotted in the Name of the Lord, kiyadbhir amṛtaiḥ. How much nectar of what sort of degree, it is with the Holy Name, I can’t assert.”

 

    This is the sayings of the devotees, the Name is such, within, nāmānanda.

    In the desert the presence of water by glass or pipe it is meagre, but when the water comes from the cloud it may inundate the whole thing in a moment. So we’re tiny persons concerned with tiny things. But His position, His grant is so much, so deep. Ānanda-śukha, we can’t be happy with this thing, that thing, and you, if we secure something that vanishes immediately. But the infinite happiness, its characteristic and its purity, that cannot be conceived by us. But still it is there, and we are also here, it is also true. We want rasa, the infinite rasa is there, and still we are hankering for a drop of nectar. That is also true. And how we are to be joined with that ocean of ānandam, rasam, ecstasy, happiness, everything, joy is there. It is true and we are also so many beggars for a drop; it is also true. And there are so many agents that are to connect us with their departments. And our demand may be satisfied, our hankering, our thirst may be quenched, and more than enough. We can get so much that we can’t store it within us, we are to give away to others. We can come nearer to such ocean of joy or ecstasy, and by His agents, through His agents it is possible.

    Ke? ___________________________________ [?]

    In Name, there may be aparādha, ābhāsa, all these things to be considered. It is also mentioned in Padma-Purāṇa, the ten kinds of offences against the Name. The beginner should be careful about that, know and be careful to avoid them. Padma-Purāṇa, there are eighteen Purāṇas. Purāṇa means, vedartha purāṇath purāṇam, two characteristics of Purāṇa, Jīva Goswāmī Prabhu has mentioned in his Bhāgavata Sandarbha, purāṇath purāṇam, fulfilling, that is supplementary to Veda. In this sense it is known as Purāṇa. Vedartha purāṇath. What is not plain, expressive in the Veda, the Purāṇa has come as to do supplementary work for that, vedartha purāṇath, and also purāṇam, which is not found in the Veda that we can find in the Purāṇa. That even ancient Purāṇa, Purāṇa means ancient. Veda nigadhi padam.

    It is in Veda and we find in the Purāṇa also Vāmana Avatāra, because Veda also comes after every creation. After the wholesale dissolution then when creation begins Veda comes from Nārāyaṇa to Brahmā. So Purāṇa, there are so many seers, ṛṣis, that can collect and keep the occurrences that took place in the previous creation, kalpa. In the time of previous, the wholesale dissolution and even before that there world and there was history and that history has been retained here in Purāṇa, which is not in the Veda. So Purāṇa is not to be neglected as the Brahman School or the Ārya Samāj, they neglect Purāṇa. But Jīva Goswāmī Prabhu has lifted high the position of Purāṇa. Bhāgavata is also Purāṇa, Mahā Purāṇa. Because Purāṇa should not be neglected that it has not got the dignity with the same rank with the Veda, but not so. Even previous to Veda, so many incidents we can find in Purāṇa. It can record this time Veda, precedent to that, so purāṇam.

    So Purāṇa, there are eighteen Purāṇas and they’re classified tamasik, rajasik, sattvik. Padma-Purāṇa is one of the sattvika Purāṇas, and there we find mentioned which, favour of, protection of the devotional school, especially. Sattvika Purāṇa deals with Nārāyaṇa...

 

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Start of 82.01.07.B_82.01.08.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...things, promoting the devotion of Kṛṣṇa, Hari, Nārāyaṇa, is found there. So in Padma-Purāṇa we find ten offences against the Name. One who will take the path of the Name, by the use of the Holy Name of the Lord when one wants to enter into that domain they will be careful about these ten offences. What are they? I’m enumerating one by one, the first and most important, sādhu-nindā, they will avoid, sādhu:

 

satam ninda namnah paramam aparadham vitanute [Padma-Purāṇa, Brahmā-khanda, 25.15-18, 22-23]

[Gauḍīya Kanthahara, 17.69-75]

 

    The great offence is committed when we give blame to the sādhus, to the real agents of the Lord. Satam ninda namnah paramam aparadham vitanute. Sādhu-nindā. Who are the sādhus? Sat, what is eternal, connecting with that. Who are trying to distribute the eternal aspect of the whole; they’re considered as sādhus. And those that are in the garment of sādhu but dealing with material things, “O, take this, it will save you from disease. It will give some help in your business.” All these mundane things, who are dealing with these in the garb of sādhu they’re not real sādhu. Or, who are trying to take us to other demigods. Demigods means they’re departmental helps, they can give this thing, that thing, so many things of mundane type. So to lead us to the particular mundane god, that means to fulfil some aspiration of the mundane nature. So such agents of demigods are not to be considered as sādhu. Who are dealing with reality, that is Nārāyaṇa or Kṛṣṇa, Vaikuṇṭha vastu, the infinite, they’re real sādhus. And we must be careful not to speak anything against them, very careful, sata-nindā.

    And also śāstra-nindā, in that case also it is such that those śāstra, there are many kinds of scripture, but those śāstra, scriptures that tell about Kṛṣṇa, Nārāyaṇa, Viṣṇu, that is the eternal aspect of the Lord, līlā of the Lord, those śāstras must not be blamed. That will be suicidal, because, yatah khyatim kathamu, they have come to help us, and I’m blaming him, that is, I’m losing the chance of getting the help from them. So Name, He does not like that, “My agents should be insulted, abused, blamed.” So Name is not satisfied. “That I’m sending My messenger to help you and you are blaming him, you are dealing badly with him.” Then He becomes dissatisfied, śāstra-nindā.

    Then, guroravajna, to undermine the Guru, in the general sense when we come to the Guru by the result of my own previous sukṛti I have come to Guru. And there is a time when both of them should have a chance of test, not suddenly one should accept, but he must satisfy himself to the possible satisfaction, to the possible judgement, what is possible in that stage. And then he will surrender. And once surrendering he should not very easily retire them, retire from him, from his shelter. He’s the most valuable.

    Even everywhere it may be applied. Suppose I may continue a business, I’m approaching a capitalist, I must not connect with him very easily, must not put any trust in him very easily. I must satisfy myself that I may have connection and he will help me. But once after satisfying me from, by all points I have connected with him and making transactions, giving and taking, giving and taking, suddenly we should not disconnect with him. There may be disturbance or loss in my business life.

    So in the spiritual matter also we shall try our utmost to study as much as possible by the help of the scriptures, by the help of the reliable other sādhus, I shall have to select where I shall surrender my life, I can rely that he will be able to remove my difficulties wholesale, as much as possible. The most serious connection in our spiritual eternal life, so there, before establishing that connection we shall try to satisfy myself in all possible ways that I have come to the real party where from I may get my best benefit. So with such clear and pure faith we should try to establish the holy relationship as if as pure as with much purity I’m approaching to the holiest Lord. With that sort of sincerity and unprejudiced purity we shall approach. And also invoking the highest help of the Supreme Entity, that, “Please help me to have a choice in my master of this life, of life eternal.” So it is a very serious thing, the most serious in our life. And what should be our dealing? We should try our best not to find fault there, not to find fault there. Once I have accepted I must not be very frivolous to play with such sort of dignified relationship. We must be very serious, serious and very careful to maintain that sort of holy relationship as much as I can accord I’ll try. I must not believe myself always to the fullest.

 

    Just as it has been told that in the Ganges water, martyāsad-dhīḥ [Śrīmad-Bhāgavatam, 7.15.26] Gurudeva he’s also seen to eat, to sleep, and also to pass the stools, pass urine, sometimes suffering from disease. All these things may disturb our mind, may say, “He’s an ordinary person, ordinary man. So why should I try to have my highest respect and highest regard for him?” These things may come in our mind, martyāsad-dhīḥ, the signs, the symptoms of mortal world is sometimes seen in him, in sādhus also, in Vaiṣṇavas also. Vaiṣṇavas may come in different sections. Haridāsa Ṭhākura came in the Mohammedan section. So many parṣada came in the lower sections, not in the brāhmaṇas. In Ganges water as we find that it may be filthy, from material consideration, but the purifying attitude of it is independent of this material aspect. We are to see like that. This is another thing. The purification capacity that is beyond the conception of our material capacity, material good or bad, we are to distinguish there.

 

    The Śrī Mūrti outwardly if we exercise our physical senses it may be of stone, or wood, or any mineral substance, or earthen Mūrti. But are we to look to that? That is martya buddhi. We shall try that, “The Lord is here, attracted by the affection, by the love of the sādhu. He is there.” As in the purifying tendency in Ganges water, so the purifying tendency is in the Śrī Vigraha, in the form, in every connection of Him. Independent of our physical senses and physical calculative mind, transcending all the stage of knowledge which is collected from the sense experience, beyond that there is something, and that is to be tested only by śāstra-cakṣuḥ, veda-cakṣuḥ, sādhu-cakṣuḥ, only by the opinion of the sādhu and by the advice which is mentioned in the śāstra.

 

    It is said that, paśu pasyati gandhena [?] Generally the animals they see things by their nose, scent.

    Veda pasyanti paṇḍita [?] The paṇḍita, the scholars, they see things not through their eye experience, but by the advice of the Veda. They should try to see things what is mentioned in the Veda, in the scriptures.

    And, raja pasyanti garna bhang [?] And the King ______________ the King sees through the eye, that is through the spies. Raja sees the country only through his ear; that is through the spy.

    Cakṣuḥ varma [?] Ordinary people they see things with their fleshy eye.

    But, vede pasyanti paṇḍita, paṇḍita sees not by his eye, but śāstra-cakṣuḥ.

    Srute kita vasa [?] The śruti, the Veda, the truth coming from a pure channel enters the ear and it will guide the eye to see, how to see. That is the way to see things divine. So the ordinary eye experience, or mind experience, won’t be able to make me judge right and wrong what is with the sādhu and Guru. So very carefully we shall: so when we shall accept Guru our guidance will be of that nature, and so that it may not be disconnected in any way, in any time. It will be very much deplorable if things happen like that. So we’ll be very careful in our selection of Guru. That is the most valuable judgement, and most serious and valuable judgement in our life to select our master of eternal life, master of my divine prospect. It is not possible to know about him wholly from this plane. Still, as much as possible, with the help of the sādhu, and with the help of the scriptures, we shall come to select. And when we have surrendered, not so easily we shall withdraw from there. But that does not mean that the blind faith should be encouraged, blind shade. Our spiritual consciousness with the spiritual purity and hankering that I must be wakeful that I’m under his guidance, I’m doing.

 

bhaktiḥ pareśānubhavo viraktir, anyatra [caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus, tuṣṭiḥ puṣṭiḥ kṣudapāyo 'nughāsam]

 

    [“As with every mouthful an eater feels the threefold effects of his satisfaction, his stomach being filled, and his hunger being dispelled, in the same way when a surrendered soul serves the Lord he realises devotion of three natures simultaneously: devotion in love, the personal appearance of the Lord who is the abode of love, and detachment from all other things.”] [Śrīmad-Bhāgavatam, 11.2.42]

 

    These things when we are hungry, we are weak, hungry, we have some tendency earnestness for eating, weak and dissatisfied. By our bhajan, after surrender the transaction that will go on, that will give me these three things. Bhakti, my tendency to serve, tendency for divine service will increase with accelerated motion: with acceleration. Pareśānubhavo. I must have some conception of what is reality. What is reality, proper? Some sort, what is Brahman, what is Paramātmā, what is Nārāyaṇa, what is Kṛṣṇa, what is sat, what is cit, what is ānandam – all these principles we shall have some sort of conception and that I’m advancing, we must feel. Pareśānubhavo anyatra viraktir. And my indifference, or my, for other things than what is holy, that will increase. That is my withdrawal from mundane world, what is opposite to affection, to love, my hatred for non God and non holy things; that will also increase. So these things, just as when we take food our hankering for eating also decreases, and when hungry I’m weak, the weakness also removed by every morsel. And tuṣṭiḥ puṣṭiḥ kṣudapāyo, the hunger removed, tuṣṭiḥ, satisfaction, and kṣudapāyo, and the tendency to eat, these three things by every morsel we experience. So also we shall experience in our heart our progress towards the realisation of the holy object.

    So – and fourth, that is to imagine various types of meanings in the Name of the Lord, from dictionary and other places. Hari means to snatch away. Hari means lion. Hari means serpent. Hari means lotus. So many meanings the Hari word has got. So we must not indulge us to analyse and think of different meanings of that word. Hari means who can attract everything of us.

 

[prabhu kahe,] -- “kṛṣṇa-nāmera bahu artha nā māni

“śyāma-sundara’ ‘yaśodā-nandana,’ – [ei-mātra jāni]

 

    [Lord Śrī Caitanya Mahāprabhu replied, “I do not accept many different meanings for the Holy Name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That’s all I know.”] [Caitanya-caritāmṛta, Antya-līlā, 7.85]

 

    Kṛṣṇa who can draw and who can give some pleasure: many things we may have to find there, but no, the central thing. All the meanings must be carried to the central force, or degree, to the centre, to the prime cause.

    So - and the fifth, the fourth is to think that Kṛṣṇa is of course Nārāyaṇa, They’re Supreme God, but there are other gods also, the Kali, the Śiva, the Indra, the Surya the Sun, there are others. To think that they’re equal to Kṛṣṇa, any demigod is equal to Him, to indulge in thinking this way that is also aparādha.

    Then the sixth, to think, “Yes, Kṛṣṇa Nāma, to take the Name, that is a good thing no doubt, but there are other names also. To make donations, the penances, then so many other things, sacrifice for the country, for others, all these things. They’re also not to be blamed. They’re all equal.” If we think like that then also we commit offences to the Absolute realisation.

    Then, to give Name, to distribute Name to anyone and everyone, without being inspired, to begin the action like a trade: the Goswāmīns, the Yati Goswāmīns, they are doing. By their generation, the son of a Guru is Guru, whether he may be qualified or not, he’s Guru. So without being in a proper position of distributing the Name, if you once take up that position of a Guru then he’ll be, he will fall. That will commence aparādha. Taking the Name, he did not find any inspiration within to give it to others, but for his fame and name he wants, he takes up the position of a Guru and begins to make disciples. That is also offence to the Name.

    And there is another: too much, namno balad papa-buddhir. The Holy Name can remove all sorts of impurities, sins, offences, so let me go on with committing so many sins, and so many crimes, and I shall take Name and everything will be purified. If with this spirit we take the Name, that the Name is to serve, to clean my sins and impurity in me, with this spirit if we approach to take the Name it will not be real service of the Name but it will be offences.

    Then another, if I make too much of my material achievement, then as if the anchor is there and the boat is rowing it will go round the anchor the boat will move. So when we have a particular attachment to a particular mundane matter and I’m taking Name, then I shall wander about that anchor, that thing of my highest attachment. So the anchor should be taken in and boat should be allowed to go to the destination where the Guru will take me. There will be much change, transformation in the mind by taking the Name, and the soul will be taken to another direction and we must be a party to that. We must not be reluctant and to try to stay fixed in ones present position with much attachment. That attachment should be severed and we should allow ourselves the transformation. We must make cooperation with the necessary transformation of our mental system, with progress.

    And another, we must not think that we’re going to a foreign land, but that is my home, sweet, sweet home. He’s my best friend. With this consciousness that the Lord whose Name I’m taking He’s my best friend. I’m going to my highest friend, the centre of the highest love and attraction for me. I’m going home, not to a foreign land. So these things should be observed and we must be careful about all these things.

    And the nāmābhāsa of four kinds: sānketyaṁ, parihāsya, stobha, helanam, nāmābhāsa. Not the pure Name, nor for any attraction for this mundane, but only liberation. We want only freedom. We’re afraid of serving life. The serving, that is also to give my own interest to others. I shall live only for him. I shall not have any separate interest of my own. All these things may not disturb. That is healthy, that is holy, and that is my inner life giving sweetness, or ecstasy. In this way, my own of my own, in this way we shall try, so the confidence should be created. So with the object of serving Vaiṣṇava and Viṣṇu, Kṛṣṇa and His paraphernalia, with this object we shall take the Holy Name. So the exploitation as well as renunciation: nāmābhāsa, due to affinity towards renunciation, the result of renunciation. So bhoga, tyāga, we must eliminate and we shall try to have in our object the service of the Lord and His devotees. With this aim in us we shall go on taking the Name.

 

    So it is late, now I dissolve. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Rāma. Śrī Kṛṣṇa Caitanya Prabhu Nityānanda Śrī Advaita Gadādhara Śrīvāsa Ādi Gaura Bhakta Vṛnda.

...

    Where is Vidagdha Prabhu, Calcutta or Māyāpur?

 

Devotee: Calcutta.

 

Śrīla Śrīdhara Mahārāja: Calcutta. Vanu asked questions?

 

Devotee: Yes. He’s asking about Oṁ, the Oṁkāra, he’s saying it’s a representation Kṛṣṇa, Rādhā and the jīva. So if you chant Oṁ then can you achieve Kṛṣṇa prema? Or what platform does one reach by chanting Oṁ?

 

Śrīla Śrīdhara Mahārāja: That may be that I want to hear something more, then I can take up that question. But the answer of Oṁkāra in the primary stage it is meant Brahmā, Viṣṇu, Maheśvara, a-u-ma, a, u, and ma. Ma-kara, Mahādeva: u-kara, Viṣṇu palan [?]: and a-kara, sisti [?] Brahmā, a-u-ma. A Viṣṇu, u Brahmā, sattya, raja, tama, akṣaram asmy, [Bhagavad-gītā, 10.25], sattya, raja, tama, from this side. And the highest conception of that, three tattva, it may come to jñāna, bala, krīya, ca. Jñāna means Vāsudeva, Baladeva, and krīya śakti, represented by Rādhārāṇī, three tattva. And Baladeva here is thought to be the source of jīva, Baladeva, the source of general jīva in different rasa is Baladeva, Saṅkarṣaṇa, source of all different ahaṅkāra representation. The most primitive representation of the jīva is Baladeva, and Vāsudeva leading to Kṛṣṇa conception, and Rādhārāṇī the source of the highest quality ecstasy. And She’s the source of all servitors in Her group of mādhurya-rasa. Mādhurya-rasa concerns that is included in Rādhārāṇī’s group, Her aṅga-jyoti. They’re considered within constructing the atom in the halo of Her divine body, figure, Her existence. And jīva in general their source is represented by Baladeva, jñāna, bala, krīya, ca. A-u-ma, that is reflected here in this, Brahmā, Viṣṇu, Maheśvara, sattya, raja, tama, Brahmā raja, Viṣṇu sattya, and tama Mahādeva. In a nutshell this much can be said. Hare Kṛṣṇa.

 

    The Vanu is a beginner and he’s discussing or thinking of all these matters. He should rather be particular in the lower steps, strata. Hare Kṛṣṇa.

 

Devotee: He’s asking if the same result can be achieved through chanting Oṁ as through chanting...

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: If we chant Hare Kṛṣṇa and chant Oṁ, can we get the same result, he’s asking?

 

Śrīla Śrīdhara Mahārāja: That depends upon the realised stage of the person. Dāsa Goswāmī says that, “The ordinary talk in this Vṛndāvana is higher than so many Vedic sādhana in other places.” That depends upon the angle of vision. Mahāprabhu, He’s chanting an ordinary śloka and finding there the meaning of the highest type corresponding.

 

yaḥ kaumāra-haraḥ [sa eva hi varas tā eva caitra-kṣapās

te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ

sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau

revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate]

 

    [“That very Personality Who stole My heart during My youth is now again My Master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In Our intimate relationship, I am also the same lover, yet My mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is My desire.”] [Kāvya-prakāśa] & [Caitanya-caritāmṛta, Antya-līlā, 1.78]

 

    An ordinary śloka, in the worldly sense it is a nasty one, but in His vision it is showing, when I see, suppose in a glass looking down but we may trace the luminary bodies on the sky. We’re looking down in a glass but we see the reflection of the highest place, in that way. So Mahāprabhu and devotees of that layer, wherever they’re casting their glance cannot see but that. According to ones stage he’s directed to see things around. What was his question?

 

Akṣayānanda Mahārāja: If we chant Kṛṣṇa Nāma and Oṁkāra...

 

Śrīla Śrīdhara Mahārāja: Ah! So Nāma, one who commits nāmāparādha that is something, and a paramahaṁsa he may call any other thing, but that is giving him encouragement there, the uddīpana, the excitement: showing according to their stages. Just as your instance, Oṁ, a-u-ma, generally it is known Brahmā, Viṣṇu, Maheśvara, but everything can be traced in its highest point to Kṛṣṇa līlā, everything.

 

    Mahāprabhu when He began, after coming from Gaya, to teach grammar; and in every point He’s taking Kṛṣṇa.

    The students were astounded. “What’s this?”

    He’s teaching grammar, vyākaraṇa, and there is the verb, the adjective, the noun, all these things, but He’s explaining them connecting with Kṛṣṇa, everywhere.

    The students were perplexed. Then they went to the former teacher of Mahāprabhu, Gaṅgādāsa Paṇḍita. “We are students of Nimāi Paṇḍita and He used to teach us in such a way that we can’t get that sort of life elsewhere. But know after coming from Gaya He’s not teaching properly. Everywhere He’s trying to trace the existence and the pastimes of Kṛṣṇa līlā. So for which we have come to be taught by Him, our objects are not being fulfilled. You please ask Him to teach us in a proper way, in a normal way.”

    “Yes. You ask Him to come to me. I shall instruct Him to do so.”

    They informed Mahāprabhu, Nimāi Paṇḍita, that, “Gaṅgādāsa Paṇḍita has asked You to see him, Your former teacher.”

    “Yes, I shall see him.” He went to see him, to pay His respect to His former teacher Gaṅgādāsa Paṇḍita.

    “Oh, You went to Gaya, You have done Your duty as a son to Your parents. You are fortunate enough in all these things I’m talking. Your students came to me that after returning from Gaya You are not teaching them properly. Please do that. I request You. Of course You have got devotion. It is a very fortunate thing. But that does not matter that You will leave the proper instruction of the grammar and other books,” he cried.

    Then Mahāprabhu told: “By the grace of your feet dust, what I teach I don’t think that anyone can come and to challenge that. I shall go, and I shall begin to teach, and I invite all the scholars, let them come and challenge My explanations if they have got some...

 

Devotee: _______________________ [?]

...

Śrīla Śrīdhara Mahārāja: Every word, in the meaning of its fullest extent comes to Kṛṣṇa. Everything has its connection with the Absolute Centre.

    Madhvācārya has mentioned this: Jahat sata aja sata mukta pragraha vrti [?] Ugra [?] means lagan [?] the rein. If the rein is taken off from the mouth of the horse it gets its fullest speed. So every meaning of every word if it is allowed to take its fullest speed it shows that it has got, it runs to Kṛṣṇa the Absolute Centre, anyhow, everything. As in taking the word Indra: Indra means aiśvarya, the majesty. Madhvācārya says that, “To an ordinary person if you call Indra, he will say, ‘Oh, Indra is my neighbour.’ He’ll think that name is meaning ‘man.’ Then some will think Indra is the King of the Heaven, ‘He’s Indra.’ Indra means ‘who has got aiśvarya, power, or majesty.’ And in the absolute sense the source of all majesty is only Kṛṣṇa. It is the outcome from everything emanating from Him. So every word has got its meaning, everything, has got its furthest connection of origin in the Absolute Cause. So, but there is adjustment, there are stages, according to the realisation of the estimator, the seer, the conceiver, the meaning will come to him to such extent, such quality, such magnitude. So, the point of adjustment, and according to that sometimes no further: that is also divine limitation.

 

[prabhu kahe,] -- “kṛṣṇa-nāmera bahu artha nā māni

“śyāma-sundara’ ‘yaśodā-nandana,’ – ei-mātra jāni

 

    [Lord Śrī Caitanya Mahāprabhu replied, “I do not accept many different meanings for the Holy Name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That’s all I know.”]  [Caitanya-caritāmṛta, Antya-līlā, 7.85]

 

    Kṛṣṇa: who can attract He’s Kṛṣṇa, and give some pleasure, from the lowest stage to the highest. But the higher realised soul won’t care for these little Kṛṣṇas. Kṛṣṇa is He, Kṛṣṇa is my Lord.

    The āsuras say, “Oh, Kṛṣṇa is a great general.” Some say, “He’s a most cunning fellow.” The friends, “No, He’s equal to one of us.”

    When Kṛṣṇa lifted up the Govardhana the sakhās told, “You did not, You could not carry it singly, we also helped You so it was possible for You.”

    This jñāna-sunya-bhakti, they also fix the Absolute in a particular position. But that is holding highest position, of a type.

    Yaśodā, “He’s my son, no, He can’t be Infinite, He can’t be Absolute, He’s my son, my child: I shall look after His welfare otherwise He’ll be spoiled.” She’s taking the feet dust of a sādhu and putting on the head of her son.

    So this is also jñāna-sunya-bhakti, very beautiful, very tasteful. And only through the knowledge if we go in every step with the measuring standard: “How much He’s big, how...

 

End of 82.01.07.B_82.01.08.A

* * * * * * * *

Start of 82.01.08.C_82.01.09.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: In my Premadhāma-stotra I have also written something. The highest conception of Absolute cannot but be the highest form of ānandam, rasam, rasa. And that is conscious rasa. And Mahāprabhu’s dancing, that indicates that is full of rasa, and kīrtana that is distribution of that rasa. His dancing means He has got the acme of rasa, or feeling, and His kīrtana means He’s eager to distribute that to others. So, scientifically if we come to search who is Mahāprabhu, we cannot but find that He’s the Ultimate Reality. He’s mad in feeling His own internal nectar, and dancing is the outcome, result of that. And He’s chanting, that is, He’s distributing that to others. And that should be the real character of the Absolute rasa. Progressive giving, dynamic rasa, not static rasa, dynamic rasa, must try to extend itself to the outside, to extend Himself outside. And rasa, He Himself, His position is almost mad in drinking His own inner nectar, sokam, martya, nrtya and kīrtana. So, following quite closely and surely follow the character of Mahāprabhu, we cannot but think that He is the Absolute representation. By following this thread, if we approach towards Him? Yes.

 

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

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

 

    If infinite cannot make Himself known to finite, He’s no infinite. The basis of all this: Infinite can make Himself known to the finite, and that is the basis of all our knowledge, and achievement, everything. It is all His sweet will. It is His sweet will, His nature, natural sweet will that we can talk, we can move, we can aspire about Him. Otherwise, we cannot have any connection with Him. His good will is at the back. To have His connection in any way, however meagre it may be, His cooperation, His good will, at the bottom, at the foundation, otherwise it is impossible. If that is withdrawn, we are atheists. Our nature will be that of an atheist, of the pure type. Just like Māyāvādī, that innocent atheist.

 

    But Yāmunācārya says, tesam ajnana eva aparādha na tu isa ta dosa [?] “Their ignorance is their offence. Let them live without any hindrance in their life. May they live long. And they are not to be blamed. But their ignorance is to be blamed.” Yāmunācārya. “Let them live happily, but they are not to be blamed, I am not going to blame them, but their ignorance is the root of all their misfortune. Not that they are to be blamed.” With this gesture, Yāmunācārya has discarded them generously, tesam ajanam eva aparadhyate na tu isata dosa [?] “Let them live so long, I can’t put blame on them. That, what is to be blamed that is their ignorance.” A piteous remark: a pitiful remark.

 

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

 

Parvat Mahārāja: Mahārāja, you are giving so much mercy to us, and we feel so much attraction to you, just like to our Guru Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Gaura Haribol. Gaura Haribol. We may come from the same plane, similar plane, but he has got more power, magnitude. With his power he has inundated the whole of the world. And I am a tiny soul, sitting in a corner of the place, and praying for some, “water, water” to quench my thirst. But he has inundated the world with water, the sweet water. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol.

 

Parvat Mahārāja: You’re helping us along the same path.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. But our source is one and the same. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Haribol. Gaura Haribol. Gaura Haribol. Where is it found that he proposed to make me President of ISKCON?

 

Aranya Mahārāja: In the third volume of the Līlāmṛta.

 

Akṣayānanda Mahārāja: Our Satsvarūpa Mahārāja has written that in the biography of our Gurudeva.

 

Śrīla Śrīdhara Mahārāja: From Acyutānanda?

 

Akṣayānanda Mahārāja: Yes, from Acyutānanda.

 

Śrīla Śrīdhara Mahārāja: Now I can remember when he gave that proposal. I remember. I forgot.

 

Parvat Mahārāja: What is written?

 

Aranya Mahārāja: It is written that Śrīla Prabhupāda asked Śrīla Śrīdhara Mahārāja to become President of ISKCON Society, in nineteen seventy three I think.

 

Śrīla Śrīdhara Mahārāja: And as my nature is to come backwards I refused, always to come backwards. And so Prabhupāda remarked, “You are ease-lover,” he remarked on me, “You are ease-lover.” I am ease-lover person, ease-loving person. I am afraid of assertion, asserting myself. Not an asserting agent or medium. To collect more, that is my nature. Hearing is very appreciable by all, our God-brothers appreciated much for my acute listening, acute and accurate listening.

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

 

Aranya Mahārāja: Maybe it is meant by that statement that, “With ease, everyone can love you.”

 

Śrīla Śrīdhara Mahārāja: That is their goodness. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Akṣayānanda Mahārāja: Or easily you have taken love of Kṛṣṇa, ease-lover, so easily you have got love.

 

Parvat Mahārāja: And easily you’re giving.

 

Śrīla Śrīdhara Mahārāja: And very recently I am approaching towards that, I think I am approaching. I have more attraction for Mahāprabhu and Rādhārāṇī, and Rāmacandra. I am fond of generosity, self-giving. But Kṛṣṇa seems to me absorbing energy. But I am fond of giving, distributing away, ātma-nivedanam, self-sacrifice attracts me most. So when I think about Rādhārāṇī I lose my existence. I think of Mahāprabhu and my connection to Kṛṣṇa has been given by Mahāprabhu only. Because Mahāprabhu recommends Kṛṣṇa, I have come to Kṛṣṇa. I have got some independent attraction towards Kṛṣṇa through Gītā. But Vṛndāvana Kṛṣṇa, Mahāprabhu has given me, and Rādhārāṇī. I am more attracted by Their personality, than that of Kṛṣṇa. That is my inner nature, I say to you, that is my nature. I am more impressed by sacrifice, magnanimity, ātma-nivedanam, self-giving.

    But recently, very recently, I have got some special attraction towards Kṛṣṇa, because, without that, I can’t enter into the camp of Rādhārāṇī. We must have His mercy first, then we can enter that camp, otherwise it is impossible. So, the necessity of that sort of feeling is drawing me towards Kṛṣṇa, in a natural, and wide, and comprehensive way, the kiśora Kṛṣṇa of Vṛndāvana. And a general charm, not extraordinary, always present, but the inner drawing wave; that is in such stage. More attracted, captured by self-giving. Where there is self-giving, that attracts me most, than taking.

    Gaura Haribol. Gaura Haribol. Gaura Haribol.

    What do you say? So, here we may stop today. What’s the time?

 

Akṣayānanda Mahārāja: Five to ten.

 

Śrīla Śrīdhara Mahārāja: Five to ten, almost ten o’clock. Going to high degree of confession, nothing, it is nothing, it is depending on Him, so we have got nothing. The wholesale dependence, the acquisition by dependence: another way of capturing. No formal right, but a new way of conquering things, new way of capturing, not ordinary way of capturing which is known to the world, new way of capturing. No external right could be established, but always without possession to get the facility of the wholesale possession. That is potency, that is negative, negative, but negative has got also its demand, its existence to keep out, to keep out, to maintain, to make its assertion for the positive, in that way, not assertive, but drawing nature. Predominated and Predominating Moiety, in our Prabhupāda’s expression: Predominating Moiety and Predominated Moiety, Two halves. To Kṛṣṇa, the Predominated Moiety is indispensable. We, belonging to Predominated Moiety, our necessity is for the Predominating. But, for the Predominating Moiety, the Predominated Moiety is absolutely necessary. It has been dealt with in Caitanya-caritāmṛta, perhaps in the first part, fourth chapter. And for which Kṛṣṇa has to come as Śrī Caitanya Deva, Mahāprabhu, to appreciate the position of the Predominated Moiety. The comparison has been drawn. How much necessity of the Predominating Moiety towards the Predominated? And what is the corresponding feeling of the Predominated Moiety towards the Predominating? That is dealt there, weighed almost, to a certain extent. And Kavirāja Goswāmī says that the side of Rādhārāṇī is hanging down more and Kṛṣṇa going that way. What is that?

 

Akṣayānanda Mahārāja: Scales.

 

Śrīla Śrīdhara Mahārāja: Yes. Because the ecstasy which we find in Kṛṣṇa when He has got the association of Rādhārāṇī, the intensity of ecstasy, and Rādhārāṇī when She’s getting the closer association of Kṛṣṇa and Her intensive ecstasy has being weighed down. And he proved that Rādhārāṇī when She feels Kṛṣṇa’s union, Her ecstasy is much more than that of Kṛṣṇa, so She’s the gainer. She’s the gainer, though She’s completely dependent on Kṛṣṇa, without Kṛṣṇa, She cannot think of anything, but Kṛṣṇa can think anything and everything without Her, externally. But here, neither externally nor internally, to maintain Her life is possible without Kṛṣṇa. But Kṛṣṇa, Rādhārāṇī only in the case of mana, that is a necessary stage of love, only can dismiss Kṛṣṇa, but Kṛṣṇa finally dismissed Her. Not within, but without, and joined the Dvārakā campaign, and so many others. So sacrifice, self-giving, self-offering is much more here than that side. So the gain is also weighed and shown that this Rādhārāṇī’s side has got greater weight.

 

    Gaura Haribol. High talks, mad talks: so, high talks mean mad talks.

    Gaura Haribol. Gaura Haribol. Gaura Haribol.

 

Akṣayānanda Mahārāja: There’s one, suchanda-vacanaṁ, devaṁ divya-tanuṁ suchanda- vacanaṁ. [From a prayer to Śrīla Śrīdhara Mahārāja, composed by Śrīla Govinda Mahārāja] Describing you.

 

Śrīla Śrīdhara Mahārāja: Nitāi Gaura. Nitāi Gaura. Nitāi. Pralap vakra [?] Mahāprabhu says that is pralap vakra, anadhikāra, where we have got no right we are talking. No right, no right, we are talking, these are all useless talking. Gaura Haribol. Pralarp, a madman’s delirium, it is a sort of delirium to us, madman’s delirium.

 

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

 

    So, we stop here today. Nitāi Gaura Haribol. Jaya oṁ viṣṇu-pāda...

...

Śrīla Śrīdhara Mahārāja: ...in his own address, in Caitanya Candrodaya Maṭha he told, “Yes, I look after Govinda Mahārāja as my affectionate child.” Hare Kṛṣṇa.

 

Devotee: Your Divine Grace, I’d like to offer this to you. Yesterday I got so much inspiration from your lecture that I wanted to write a little something, so I put some of my thoughts down there for you.

 

Śrīla Śrīdhara Mahārāja: What is this?

 

Akṣayānanda Mahārāja: He wrote, Kṛṣṇa Smrti Sudar Prabhu has written a prayer to you.

 

Śrīla Śrīdhara Mahārāja: What is therein?

 

Akṣayānanda Mahārāja: He can read to you?

 

Śrīla Śrīdhara Mahārāja: He can read.

 

Kṛṣṇa Smrti Sudar dāsa: The six opulences of our spiritual master. As we have aspired for wealth, of house, family, and position, we discovered through our spiritual master the supreme wealth, the Holy Name. Sometimes we try to renounce this world and then become like stone. After some time we find a diamond, the supreme renouncer, who is our spiritual master. We are always looking at different ways to become famous, but the supreme fame is to serve the dust of the lotus feet of our spiritual master. We all have enthusiasm to desire knowledge, but the supreme knowledge is bhakta sevā given by our spiritual master. At times we are so much involved with our physical strength, our own health, that we forget the supreme strength of our spiritual master’s glance. How much beauty can the living entity have without the supreme beauty of the spiritual master’s love? Your worthless servant, Kṛṣṇa Smrti Sudar dāsa.

 

Śrīla Śrīdhara Mahārāja: You please read it again. Nitāi Gaura Haribol.

...

    Of course, really we can see the Supreme Entity on the head of our Guru Mahārāja. That has been said by Bhaktivinoda Ṭhākura. A hundred times bright we see the object of our Supreme love just over the head of our Guru Mahārāja. That is the key to have a real sight of the Supreme Entity.

    But the conception of Guru is dynamic. It is not static. As far as we shall go, approach nearer to some, new things will appear to us. Some will come in newer and newer colour, but it is the same, so the position of the Guru is also like that. Not that he’s changing his colour or his view. But that my ignorance is being removed more and more, and a clear sight I am having of him: a dynamic, not static. This we shall try to understand, the position of Guru, God, everything. As much as the cover will be removed, the vision will be deeper and deeper, clearer and clearer. Deeper and deeper we shall have ever new aspect in our conception about the whole, not only of Guru, Guru, Lord, everything.

    A dynamic we shall always try to remember this that he’s dynamic in his characteristic and of variegated nature at the same time. I am seeing him in one way, another is seeing him in another colour, it is possible, according to His will. He’s to command, control. So the whole experience coming from the subjective, controlled by the subjective world, and not by the objective world. The super-subject is controlling the subject, to have experience of the environment, and not that the environment is exciting the senses, and through that it is trying to establish itself in the subjective realm. We don’t admit that sort of Darwin theory, ‘the object is all in all, he’s the master hand,’ no. The subject is all in all, and in a negligible part of this subjective whole, the objective conception is floating. Just as a piece of ice is floating in the ocean, so the objective world of experience is floating in a negligible part of the world. Just as prison house in a particular negligible place of the whole normal country. The country is normal we may think, then the prison house located in a particular place, and not very desirable: desirability only to educate the criminals. That is the optimistic or positive side. And negative, the undesirable punishment. Undesirable punishment of the criminals: that is the negative side, and the positive to remove their offences and to purify them. That is the positive, and that is located in a particular place and not to be comparable with the normal lives, and positions, freedom, all these comforts of the ordinary people who are not in the prison. So the conception of this māyāic world is negligible, perverted reflection, chāyeva durgā [Brahma-saṁhitā, 44] Gaura Haribol.

 

Devotee: The normal condition of the living entity is that with the Supreme, our eternal relationship. There are different philosophies coming in America, different swāmīs are preaching ultimately different conclusions. One conclusion is that the highest relationship we’ve ever got, that the living entity has gotten to is the brahmajyoti, Brahman realisation. And the other philosophy is that ultimately we have a - the highest form is conjugal love. So if the living entity has fallen from the spiritual world, what was our position originally? I don’t know if that’s clear or not.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Akṣayānanda Mahārāja: Ah! Is your question, ‘how did we fall here?’

 

Devotee: If one time we were in the spiritual world full of bliss and knowledge and happiness...

...

Akṣayānanda Mahārāja: Old question.

 

Śrīla Śrīdhara Mahārāja: We are not to think that we were in the spiritual world. We are to think that we were in the taṭasthā loka, in the marginal position.

 

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

[Caitanya-caritāmṛta, Madhya-līlā, 20.108]

 

    The marginal potency, who has come out of the marginal potency, not the dedicating internal potency of Kṛṣṇa, nor the external potency of self seeking tendency, separate consciousness, consciousness of separate interest. That is the world, when the separate interest consciousness is prevailing, that is this world. And the Kṛṣṇa interest consciousness prevailing, that is the svarūpa śakti internal world. And the margin between the two is taṭasthā, that is the marginal potency, a peculiar position, inconceivable peculiar position, the margin between the two. The meeting place of two opposite forces, one in-carrying to the centre, and one out-carrying from the centre, and the margin, Virajā. And that is also conceived in two different ways, nearing this side is Virajā, and nearing the upper side is Brahmaloka. Generally jīva comes from Brahmaloka. And he comes to this side and some going that side, in this way the beginning we are to conceive.

    But we have got adopt-ability within us for either of the worlds, the adopt-ability. That is not clear, vague, in germinal form, undetectable. And that by the influence of the environment it takes its way to this side, that side, in this way: and that depends on something that is also inconceivably a peculiar thing, free will. That is responsible, neither the God nor the māyā. The ultimate responsibility however subtle and small it may be in quantity and quality, still it is free will. The responsibility is with free will, however meagre, helpless, and vulnerable it may be. It has been traced finally that because he’s conscious unit, consciousness devoid of freedom it cannot be. It is unthinkable, inconceivable and un exist-able. Consciousness means free, and devoid of consciousness means matter. So because jīva is a unit of consciousness it is free, but it is very small, and the freedom is also very, very weak. Anyhow the first action began with his consent, that free will, and then the environment came. Just as in the case of a buffer state, inclination, cooperation, some sort of meagre consent, passive consent also, then the power from the next place comes to help him, and captures him. Just as Russia came to capture Afghanistan, with little consciousness, something, some consent, and taking advantage of that consent he entered and captured, in this way. The buffer state is in danger in this way.

    So marginal potency we are to see. No blame to be put on the shoulder of Kṛṣṇa, neither māyā. But you are responsible for your own. You are weak, your thinking, your capacity, your everything is weak, but only with the help of the friendly big you can become big. And that is also always dependent big.

    And that is the development in the negative side. As much dedication: you have nothing in calculation, but you are becoming master, that is the most inconceivable and wonderful magnanimity of what is called bhakti or love. Even the Absolute can be controlled by His negative potency. The potency in the eye of law has no position, but only position by the dint of the positive. Ostentatiously power is in the hand of the positive, but negative has got its own power to attract the positive in the law of relativity. Positive cannot stand without the negative, so He’s also dependent on the negative. Aggressing and aggressed, predominating and predominated. Guru is on the side of predominated.

 

    In continuance to yesterday’s lecture I should say something more about Gurudeva.

    Once, when I came in the beginning I found that Professor Nisikanta Sanyal he has written an address during the Vyāsa pūjā day, the day of advent of our Guru Mahārāja, in English.

    And he mentioned there, “Because I do not know Kṛṣṇa, because you say that I have got some relation with Kṛṣṇa, so I go to seek my relationship with Kṛṣṇa, otherwise not.”

    I could not understand this, in the beginning.

    “I know you. You say that my duty is to serve Kṛṣṇa, so I consider it is my duty to serve Kṛṣṇa, otherwise not.”

    I failed to understand this meaning of this passage in the beginning. Then after some years when in Rādhā-kuṇḍa our Guru Mahārāja he lived for a month and took some of his, several disciples there, in the month of Kārtika, urja-vrata.

    Then one day, Paramānanda Prabhu was his pet disciple, and he came at the age of thirteen, perhaps he was the first or second disciple of him, child. He suddenly came from his morning walk, and put questions, told Prabhupāda that “dowei, that is the dewan, Chief Minister of Bharatpur State, he’s circumambulating Rādhā-kuṇḍa, and his wife and others, some other men and women, by lying and measuring, lie down and then mark, and again here lie down, then mark, in this way: the whole of Rādhā-kuṇḍa.”

    Then Paramānanda Prabhu came and told Prabhupāda, “They also have great respect for Rādhārāṇī.”

    Then Prabhupāda came out with his remark. “Yes, they have got real respect for Kṛṣṇa, and because Rādhārāṇī is favourite to Kṛṣṇa so they have got some concern with Rādhārāṇī. But ours is the opposite. This is to be remarked. We want Rādhārāṇī as our own, and because Rādhārāṇī wants Kṛṣṇa, so we have got our duty towards Kṛṣṇa. This is to be followed. Our main concern is with Rādhārāṇī and because She wants Kṛṣṇa, so we have got also some necessity in Kṛṣṇa.”

 

    Then more clearly, there are so many jīva that comes out of the personal halo of particular great types of service. And Rādhārāṇī’s service is considered to be the most comprehensive, and in quality of the highest. So those that have got their resemblance, or some remote connection with Her lustre, units in the lustre of Her spiritual body, they know their immediate Mistress is Rādhārāṇī, direct contact with Her. And whatever Rādhārāṇī does they follow. Inseparably connected with Her. That is a particular group. So also so many souls, unit of souls around: within the halo of Baladeva, and different main servitors, moiety.

 

    So Prabhupāda told, “We are really śakta, we are worshipper of śakti, potency, but not vidha-śakta but śuddha-śakta. We are, our, we’re also more concerned with the original potential half, potential half, in different aspects.”

 

    And also we find: balav puspa pata [?] She’s named, as just in a lata, in a creeper, so many branches, so many leaves, so many flowers, all these things, and so the whole is a creeper, so in the śakti of different types also. The main is someone, and other constituent parts, ornamental parts there, in this way. They never want Kṛṣṇa in direct connection; that is their innate nature, want direct connection. But Rādhārāṇī sometimes, She in any plea, under some plea, She allows some private contact of them with Kṛṣṇa. That is Her...

 

End of 82.01.08.C_82.01.09.A

* * * * * * * *

Start of 82.01.09.B

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...we lose our taste, our taste is lost there when we go to measure things with a rod, with a standard in our heart, so jñāne prayāsam udapāsya namanta eva [Śrīmad-Bhāgavatam, 10.14.3]. Locate yourself in a sort of infinite limitation. Infinite limitation is jñāna-sunya-bhakti, crossing the stage where we hanker after the infinite characteristic of the Supreme. That is not very tasteful. This is the statement of the devotees and Mahāprabhu, to go to measure the huge, the aiśvarya, the majesty, the magnanimity. All these things are great attributes they may be, they are, but that won’t serve our purpose to its highest interest.

    We tiny fellow, we should be adjusted in such a position that with the seeming finite environment, apparent finite environment, and the infinite characteristic must be left below. That we find in jñāna-sunya-bhakti, in Bhāgavatam. That is most suiting and most beneficial to us, we find as grace, we can thrive there most. That is the conclusion. Don’t go to tackle the infinite characteristic of the Absolute. There you’ll lose. The attempt of measurement, you’ll be lost there. You can’t get anything in return as any benefit. So jñāna-sunya-bhakti. Tackle the plane of affection and love. There you’ll be more – you’ll be gainer, more gainer there. That is the be all and end all of the teachings of Bhāgavatam and Mahāprabhu, jñāna-sunya-bhakti.

    But sometimes it is necessary for the preacher to prove, show to the public what status the jñāna-sunya-bhakti has got in its ontological comparison in discussion. But ultimately we accept that only to bury it underground and there to put up a plant of Tulasī. Jñāne prayāsam udapāsya namanta eva. But that is indirect aspect of our attainment, not direct. Without taking to the knowing or understanding element within us, eliminating from the beginning, we can achieve the highest point.

    Bhaktivinoda Ṭhākura has said that kaniṣṭha adhikārī if fortunately he comes in contact with uttama adhikārī, the madhyama adhikārī that is the ocean of science, knowledge, he can easily, unconsciously he can cross over and go to jñāna-sunya-bhakti, prema-bhakti. Jñāne parisamāpyate, karmākhilaṁ, jñāne parisamāpyate.

 

[śreyān dravyamayād yajñāj, jñāna-yajñaḥ parantapa

sarvaṁ karmākhilaṁ pārtha, jñāne parisamāpyate]

 

    [“O Arjuna, subduer of the enemy, of those various sacrifices, the sacrifice of knowledge as mentioned, brahmāgnāv apare [Bhagavad-gītā, 4.25] is far superior to the sacrifice of various articles, indicated by brahmārpaṇaṁ brahma haviḥ [Bhagavad-gītā, 4.24], because all action ultimately culminates in knowledge.”] [Bhagavad-gītā, 4.33]

 

    And jñāna takes us to prema and disappears. But the kaniṣṭha adhikārī if he comes in connection from the beginning, fortunately, with an uttama adhikārī, then unconsciously he can cross over the ocean of knowledge and he may have got his settlement in the devotional space, stage. And the madhyama adhikāra, this jñāna bhakti, that is a little dangerous. Sometimes we may be lost while in the midst of calculation. There is possibility if we have no bona fide connection with the higher devotional school. That is dangerous, ‘that we are subject and everything is object of my calculation, of my measurement.’ That attitude is dangerous, ‘that there cannot be super-subject.’ I must be conscious always that the higher realm that has got subjective character and not objective. If we can have that sort of consciousness then there is possibility of commitment of error very small.

    Just like the Māyāvādī, they consider Brahman but they cannot consider Para-Brahman. ‘Brahmāsmi, brahma-bhūta, the status of jīva is that of Brahman.’ But then the Para-Brahman aspect is there, the Puruṣottama aspect is there, Vāsudeva aspect.

 

bahūnāṁ janmanām ante, jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti, sa mahātmā sudurlabhaḥ

 

    [“After many, many births and deaths, one who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”] [Bhagavad-gītā, 7.19]

 

    Such a jñānī is very rarely to be found who can, vāsudevaḥ sarvam, who can see Para-Brahman, Puruṣottama. So jñāna is very dangerous, jñāna, this knowing, ‘I shall know everything. I am subject and everything will be my object. What cannot be within the jurisdiction of my objective sensation, experience, I won’t admit that. I won’t admit that to be existent at all.’ There we eliminate the adhokṣaja realm. The Rāmānuja, Madhvācārya, all the Ācārya are eliminated there, ‘that I am the subject, and everything must be the object of my knowledge. Then I shall stand guarantee for their existence, otherwise not.’ That is a dangerous way of thinking and the Māyāvādīns they vanish here.

    And those that can really accept the existence of Super-subjective realm, ‘I’m subject and these things are object: then there’s super existence to which I’m object, and He’s subject.’ In this way it is gone to the infinite. And only by sevāya we can pass those places, pierce through that land. By walking I cannot go over the sea, and by walking I cannot go to the moon, in this way. So only by the acceptance of our serving nature we can go through, we can walk through the ways of the higher region. That is to be reckoned. That is all-important factor that is the basis of the real devotion, that there are domains which is made of higher things than we are made of.

 

vaikuṇṭhera pṛthivy ādi sakala cinmaya, [māyika bhūtera tathi janma nāhi haya]

 

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

 

    The earth, the water, the air, everything is consciousness, and of higher quality than we, our subjective existence are of. This idea we must try to foster, understand and follow. Then we can have some sort of conception that which side the God lives, where the God lives, what is the domain of the God. And it is not imagination, or speculation, or hallucination. That is concrete. We can have that sort of faith within us, higher subjective, higher, higher subjective characteristic of things. Just in the lower also objective, this mud, then the dry earth, then the stone, then the iron, in this way developing in grossness. The water, then the grossness is also increasing, so subtly also increasing in the subjective character there. This we are to realise primarily, then our religious life will be genuine. Otherwise imagination, we can’t depend on that. Now our speculation, emotion, I’m thinking that I have achieved anything and everything like Nadiyānanda and his brothers. And then I shall find I’m nowhere. This is not imagination, this is reality, and what sort of reality, that we are to understand very firmly. That will be the basis of our religious life, that sort of conception will be basis. And then we’ll be able to know about our progress, whether it is genuine or it is concoction. Imagination of a thing is not is not that thing. And it will come inevitably.

 

    This Bābājī Mahārāja told, Gaura Kiśora Bābājī Mahārāja he was living in a hut on the banks of the Ganges. Another gentleman he also taking such robe of a bābājī constructed another hut nearby. And he began to imitate Bābājī Mahārāja, physically, his dress, his taking food, and any other process also he began to imitate. Then someone came and placed this to Bābājī Mahārāja, perhaps one of his, one who had some respect for him.

    Then Gaura Kiśora Bābājī Mahārāja remarked, “Only if a lady enters into a labour room and imitates the sounds of another lady who is producing, giving birth to a child – generally when ladies they give birth to a child they feel some sort of pain and some sort of sound also perhaps they may produce or something like that. But the lady who has got no child in the womb and if she enters into the room of labour and imitates that sound no child will come out.”

 

    So only physical imitation of a sādhu that won’t do, that won’t do. Śuddha-sattva, the sattva-guṇa, sattva, raja, tama, and there is viśuddha-sattva. Mahādeva says in Bhāgavatam,

 

sattvam viśuddham vasudeva śabditam, [yad īyate tatra pumān apāvṛtaḥ

sattve ca tasmin bhagavān vāsudevo, hy adhokṣajo me namasā vidhīyate]

 

    [“I am always engaged in offering obeisances to Lord Vāsudeva in pure Kṛṣṇa consciousness. Kṛṣṇa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vāsudeva, is revealed without any covering.”] [Śrīmad-Bhāgavatam, 4.3.23]

 

    It is there, a concrete thing, sattvam viśuddham. Just as the knowledge, the consciousness is a finer substance than the iron and earth. It is a wonderful thing this consciousness this is easily understood, wonderful thing in comparison with the earthen pot and other, the iron. So also, this is sattva-guṇa, which is in the relativity of this material world, and viśuddha-sattva, who has got no connection with material conception. It can conceive itself, viśuddha-sattva, sattvam viśuddham vasudeva śabditam. The world there is made of all consciousness, not of any material substance, sattvam viśuddham vasudeva śabditam. It is continued. The knowing aspect of this world is continued to be finer and finer and finest in this way, and merges in prema, in love. So sattvam viśuddham vasudeva śabditam, what is Vāsudeva in proper? Vāsudeva means viśuddha-sattva, the finest substance, finest substance, vasudeva śabditam.

    Yad īyate tatra pumān apāvṛtaḥ. And if we can find the pumān, pumān means Puruṣa, that is the Predominating aspect, the personal conception there in that plane, in the finest conception of spiritual substance, when we can by close connection we can detect that that is personal existence, then that is Vāsudeva. That is no longer a substance of objective existence, but subjective existence we can trace Para-Brahman Vāsudeva.

    Mahādeva says that, “My head is always bowing on that, showing reverence to that existence, that viśuddha-sattva. Sattvam viśuddham vasudeva śabditam, that is known as Vasudeva, the father of Kṛṣṇa, and there Vāsudeva which grows higher from that foundation, Vasudeva is a foundation and Vāsudeva again springing up higher. That is Vāsudeva. Vāsudeva who is seen, who could be seen through Vasudeva that as if He’s coming from Vasudeva, the higher existence, that is Vāsudeva. And my head is always connected that I’m always conscious of the fact and my head is drawn incessantly connected, tied with that consciousness. So it was not possible to take my head from that layer and to bow down to my so-called father-in-law Dakṣa.”

 

    This is when Durgā Devī asked Śiva when that – the thing is that Dakṣa, the father of Satī, he arranged for a sacrifice and invited all the gods and they came. And Śiva he also joined, he was invited and joined. But Brahmā, the father of Dakṣa, he did not show any respect to Dakṣa. Viṣṇu, Nārāyaṇa He also did not, and all other gods showed some respect to Dakṣa, but Śiva did not.

    Though Dakṣa was enraged, “I’m his father-in-law. Why he should not show respect to me?” So he announced another sacrifice, a great utsava, and invited all the gods, and did not invite Mahādeva. It is to insult him he began a bigger sacrificial ceremony and did not send any invitation to Śiva.

    Then all are going to attend the ceremony, and because Śiva is not invited, so Dakṣa’s daughter, Śiva’s wife, Satī, she can’t go because her husband is not invited. Then she could not control her, she asked permission from Śiva that, “Allow me to attend the function.”

    Mahādeva told, “He has purposely eliminated us to insult, so if you go there the situation won’t be happy, so it is better not to go there.”

    But she did not mind it. “No, my father’s house, so many sisters and others as kinsmen are attending and I won’t go, that cannot be.” In this way.

    Then Śiva: “If you like you may go, but I don’t voluntarily allow you to go. You may go.”

    Then Satī went there. Ah! Then Satī asked, “Then why did you not show obeisance to Dakṣa? He has eliminated you what for? Because you did not show any respect. After all he’s your wife’s father, that is father-in-law, so you should have shown some respect to him.”

    Then in answer to that Śiva says this śloka in Bhāgavatam.

 

sattvam viśuddham vasudeva śabditam, yad īyate tatra pumān apāvṛtaḥ

sattve ca tasmin bhagavān vāsudevo, hy adhokṣajo me namasā vidhīyate

 

    [“I am always engaged in offering obeisances to Lord Vāsudeva in pure Kṛṣṇa consciousness. Kṛṣṇa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vāsudeva, is revealed without any covering.”] [Śrīmad-Bhāgavatam, 4.3.23]

 

    “Devī, to speak you really, my heart, my head is always connected with Vāsudeva. Where is that Vāsudeva? Sattvam viśuddham, viśuddha-sattva is Vāsudeva, and who is supposed to be seen on that plane, in the plane Vāsudeva who is playing. The playing, the higher substance, that on the basis of Vāsudeva, that foundation He’s living and doing His pastimes, His movement there. There my head is always connected, and to take it from there and to put it to any other lower position, it is impossible for me. So I could not. My exclusive and final respect is connected with Vāsudeva always. So to withdraw from that position and to show some respect to any other place that was not possible for me. This is the – not to insult him, but the fact is such. It has got some positive meaning.”

 

    So there this śloka, viśuddha-sattva, the sattva means higher substance, that is the knowing substance, and then viśuddha-sattva, it is produced to the higher direction, viśuddha-sattva. And there we find that original conception, and this world is only a perverted reflection of that. We come to understand like this.

    So the meaning of everything when the rein is taken off it runs towards the – to connect it with the highest cause. So meanings of different stages we find, in Hare Kṛṣṇa mahā-mantra, everywhere, in every mantra of Veda, everywhere. The meaning from the superficial to the internal, and inner, innermost, in this way the meaning of everything will connect with Kṛṣṇa, the Absolute Good, the Autocrat, the Loving Substance. In this way meanings will vary according to different stages.

    The conception of the Sun: a child he may have some sort of conception of the Sun or Moon, the grown persons they will some greater. In this way, the scientific they will have more, closer conception. In this way everything goes to the infinite position in connection with Him. He’s everything, He’s infinite. Everything is infinite. Soul’s prospect is also infinite and goes to that jñāna-sunya-bhakti and takes some shape of finite characteristic there, jñāna-sunya. And when we’re in the stage of calculation everything becomes infinite. And when it comes again in the position of tastefulness it has to locate, the journey is finished and there some hut is built and begins to stay and enjoy his life in a particular duty being fixed.

 

    So Mahāprabhu has asked, “Come to this stage and leave your horse, or your conveyance, and construct a hut and live here and no further.”

 

    The jñāna is like a horse on which we can ride and go, make progress, jñāna proper. And generally it comes and stops in the Virajā Brahmaloka. Buddhists stop their chariot in Virajā. And Śaṅkara he stops his chariot, the horses, in the Brahmaloka. Then comes Rāmānuja. With the help of the devotees, take the service. Visa, to accept a visa you must prove some interest there on that land, someone is there, some person, some interest, real interest, and they’ll be satisfied, then they’ll issue visa. Show some interest there. So if you want to enter that land you must have some interest there, and then the visa will be allowed. Not your interest, but the interest to be located there, then you’ll be taken in. So your ruci, you are going to serve, not to rob that land, but you are to contribute something to the land, some interest, then you’ll be allowed to enter.

 

Parvat Mahārāja: Haribol.

 

Śrīla Śrīdhara Mahārāja: Gaura Haribol. Nitāi Gaura Haribol.

 

Devotee: Mahārāja, why is it that we’re accepting the name Kṛṣṇa, rather there are so many names of Kṛṣṇa, Gopāla, Govinda, Vāsudeva, why especially the name Kṛṣṇa we are chanting?

 

Śrīla Śrīdhara Mahārāja: According to the position of ones realisation Kṛṣṇa is also in a Vaikuṇṭha name. There is in Veda the Kṛṣṇa name is mentioned as that of āsura, demon. And in Vaikuṇṭha also the Nārāyaṇa is in the centre, and twenty four delegated figures around Him, and there is also one whose name is Kṛṣṇa. And then that Svayaṁ Bhagavān Kṛṣṇa, then Dvārakā Kṛṣṇa, Mathurā Kṛṣṇa, there is also differentiation. So according to the quality of differentiation the name Kṛṣṇa will have its importance.

    The Māyāvādī they also have some sort of faith in Kṛṣṇa, but that is this side, in māyā. They also have respect for Kṛṣṇa, but Brahman is above Kṛṣṇa, in that way.

    According to the nature of realisation, the meaning, the purpose of Kṛṣṇa differs. And from, the source from which the first impression is coming and guiding us, it will depend on that. And we’ll find that the highest is Kṛṣ-ṇa, Who can attract everyone. Kṛṣ-ṇa, akāṛṣaṇ, the centre of gravitation can give, the attraction can give the – create the cosmos, attraction.

    The Sun, Moon, so many planets, they’re all depending on the force of attraction. So many molecules and atoms by attraction they’re producing things. Different shapes, different colours, everything is combination of attraction. It depends on attraction in its differentiative character, otherwise all would be dissolved, no figure, nothing, this attraction. So attraction and when the attraction when endowed with life that is love. And the centre of love that is two-fold, positive, negative, and They’re attracted by one another, each other. Everyone, even the jīva has got some attraction; it can attract something around him. The attraction Absolute that is Kṛṣṇa and when that is living that is love, the centre of love, centre of prema is Kṛṣṇa. And nothing else is necessary. Everyone’s dire necessity in his existence is attraction. So Kṛṣṇa, He attracts, wholesale attractor of us, wholesale attractor.

    I feel that when we take the name Kṛṣṇa every nerve is attracted. The very existence is channelled outside Him, His interest, the attraction, wholesale attraction of everything comes from that centre, Kṛṣṇa. And we must be conscious of the fact of our existence, that the basic principle of our life is almost solved. Where we take our stand, that is attraction, there we stand. The earth, everything stands on that plane, moves by the attraction.

    On the higher zone there is no attraction so they cannot walk. After coming down from this sputnik they cannot walk as they do here, is it not? Have you not found in paper, that they cannot walk coming out of that – sputnik, they cannot walk as on the earth. They have to do something like swim.

 

Parvat Mahārāja: Gravity is different.

 

Śrīla Śrīdhara Mahārāja: No gravity, no gravitation. So the attraction is our foundation. No attraction we cannot move, inert, attraction helps us in all phases of our life. We cannot eliminate its utility and necessity from our existence, but we must be conscious of that. And there our satisfaction can stay safe. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Haribol. Attraction, and that sort of attraction attracts me, safe, the love also attracts in the living, the physical attraction and the living attraction is love, affection. That is very happy thing, pleasing, no doubt, attraction. So we say that the point of attraction is loving, not – and the loving in the charming camp banish our enquiry. If we’re satisfied with love, then our imagination and our aspiration for further enquiry and discovery is finished.

    ‘I have got my desired end, the taste of love. That seems to be the highest thing of our aspiration. We can stop, our journey’s stopped there if we can land in a loving land, in the land of love.’

    That is explicitly given in Bhāgavatam and especially inaugurated by Mahāprabhu Śrī Caitanya Deva, prema, bhāgavat-prema, that mystic realisation of charm and beauty. That is our innate enquiry, we are to detect that. In the heart of our heart the space and the enquiry is only for such things which can quench our thirst, and nothing else. Knowledge is only making enquiry, why. Why enquiry? To find inner satisfaction, his enquiry is to satisfy the inner interest, inner enquiry. And when he finds it he’s finished.

    ‘No more enquiry necessary. I’ve got my desired thing for which I was in searching mood life after life. I have got that.’

    And this is prema, affection, love, beauty, charm, which can stop our progress with guarantee.

 

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

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

 

[śreyān dravyamayād yajñāj, jñāna-yajñaḥ parantapa]

sarvaṁ karmākhilaṁ pārtha, jñāne parisamāpyate

 

    [“O Arjuna, subduer of the enemy, of those various sacrifices, the sacrifice of knowledge as mentioned, brahmāgnāv apare [Bhagavad-gītā, 4.25] is far superior to the sacrifice of various articles, indicated by brahmārpaṇaṁ brahma haviḥ [Bhagavad-gītā, 4.24], because all action ultimately culminates in knowledge.”] [Bhagavad-gītā, 4.33]

 

    Karma is finished where knowledge begins, and when knowledge,

 

tapasvibhyo ‘dhiko yogī, jñānibhyo ‘pi mato ‘dhikaḥ

karmibhyaś cādhiko yogī, tasmād yogī bhavārjuna

 

    [“The yogī who is a worshipper of the Supersoul is superior to persons engrossed in severe austerities such as the cāndrāyaṇa, superior to the worshippers of Brahman, and superior to the fruitive workers. Know this certainly to be My conclusion. Therefore, O Arjuna, be a yogī.”] [Bhagavad-gītā, 6.46]

 

yoginām api sarveṣāṁ, mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ, sa me yuktatamo mataḥ

 

    [“Among all types of yogīs, the most elevated of all is the devotee who has full faith in the authoritative pure devotional scriptures, and who adores Me with all their heart by hearing and singing My divine glories, rendering all services unto Me. Certainly this is My opinion.”] [Bhagavad-gītā, 6.47]

 

    “When he has got My service, My sevā, then everything finished, all eliminated, everything dismissed. He has engaged in My service. Mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ. He’s the highest of all the yogīs, all the jñānīs, all the tapasvis, all the karmīs, who has come to Me and who has got full engagement, cent per cent engagement in Me. I consider him to be the highest. Otherwise there are tapasvis, yogīs, jñānīs, etc, so many, siddhas, attempting students. But when he has got the service in Me, the student life finished, enquiry finished. He will be busy then how to satisfy Me. He’s engaged all his talents only that nitya-sevā. And that is also of infinite character, not finite. Different departments of service and evolving different type of – the garland, the bed, the food, so many departments, diplomatic section: so many sections there. And he’s engaged there and he’s fully engrossed in his duty. Everyone’s duty is infinite. You may use your talent to its best limit to show how improved service you can render. The scope is there. But mainly it is service, not enquiry for any other fortune. You’re not a fortune seeker any longer. Fortune is fixed, and there you are showing your genius in that limitation. And you find that you are thriving there most.”

 

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

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

    Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Mahāprabhu.

    Mahāprabhu. Gaurāṅga Sundar. Mahāprabhu. Mahāprabhu. Nitāi Gaura Haribol.

 

    Any other query? Mahāprabhu. Gaurāṅga Sundar. Gaurāṅga Sundar bada nitya neha nama bhir [?] Prabhodananda Sarasvati. Gauranga nagara bara nitya neha nama bhir [?] The nagara means citizen, the ideal citizen, Gaurāṅga. Nimāi. He’s dancing with His own name, gauranga nagara bara. Nagara means not only ordinary citizen, but a standard citizen who has got, resourceful citizen. And also whose smart and having some leading talent and resources, this nagara. He’s dancing, drawing the nectar from His own name. He’s drinking the nectar from within and dancing. That is the representation of Gaurāṅga, by Prabodhānanda Sarasvatī, the Guru, the spiritual guide of Gopāla Bhaṭṭa. Brother of Veṅkata Bhaṭṭa, who has written Rādhā-rasa-sudhānidhi, and also Vṛndāvana-sataka, Navadwīpa-sataka, and very fervent style of writing, very high, deep, and comprehensive, impressive, and also symbols accommodating variegated sentiments, forceful style.

    And Bhaktivinoda Ṭhākura’s translation of that Sanskrit poem into Bengali that seems to be most beautiful and original. Just like it cannot be thought as translation, it seems to be of original characteristic, the translation. At least I have found there that quality. The translation, that seems to be original: such colour is to be found there in the translation.

    Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. Gauranga nagara bara nitya neha nama bhir [?]

    Jīva Goswāmī: sva-bhajana vibhajana prayojan avatari. Whose own attitude, whose business is to distribute His own attitude to the public, that is His nature. What is the necessity of His life...

 

End of 82.01.09.B

* * * * * * * *

Start of 82.01.09.C

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

    Śrīla Śrīdhara Mahārāja: ...subsidiary friends to come in direct contact with Kṛṣṇa. But the very nature of the sakhīs, she friends of Her, they never want any contact, direct contact with Kṛṣṇa. Always the very nature of serving tendency is such that they seek the best satisfaction of Kṛṣṇa and they are fully conscious that Rādhārāṇī alone can supply that happiness to Him.

    ‘And we shall all help Her so that She being helped by our services approaches to satisfy the desires of Kṛṣṇa. And thereby we will be more – will shall derive more benefit. If we approach direct we will be loser. But if we approach Kṛṣṇa through Rādhārāṇī, in every way we shall derive more benefit.’

    So Rādhā-kaiṅkaryyaṁ, Rādhā-dāsya, that has been told for us to be our highest, the summon bonum of our life, highest end, Rādhā-kaiṅkaryya ______________________ [?] kaiṅkaryya of Kṛṣṇa in a general sense, but in a particular, we are servitors in different ______ [?]

    This is in mādhurya-rasa, in vātsalya-rasa, in sākhya-rasa, and the Guru represents the highest position. In its highest conception he holds the position in every rasa the direct servitor of Kṛṣṇa. It reaches gradually there, in its highest conception. But relatively, again we are required to come down a little more. From Rādhārāṇī there is Lalitā group sakhī, and there are so many groups of sakhī, and the Rūpa Mañjarī, the principal of the girl servitors. And so on in the vātsalya-rasa, sākhya-rasa, dāsya-rasa, everywhere, in this way.

    But we are more concerned with the mādhurya-rasa, as in our mantra, the Rūpānuga sampradāya, and in the mantra, and in the Guru paramparā we find that all within mādhurya-rasa. That mādhurya-rasa is the combination of all rasa. Ādi-rasa, one of its names and _______ [?] is Ādi-rasa. That is the most original rasa is this rasa and it is the combination of all rasa, the sākhya, the vātsalya, dāsya, śanta, all the essence of all other rasa is present in mādhurya-rasa. Or the mukhya-rasa, that is principal rasa in the service of Kṛṣṇa, kiśora Kṛṣṇa.

    And our highest approach should be the service of Rādhārāṇī in the hierarchy, and it is Her business to look after the real satisfaction of Kṛṣṇa, and none else can do so. Only She’s the fittest to render real service to Kṛṣṇa. And we should be accordingly adjusted under Her serving hierarchy in a proper place. Then we’ll be best beneficiary. Otherwise if we’re located here and there wrongly then we’re gone. We can’t hope what will be our normal position and normal gain. Only properly located we’ll be able to draw our most, our salary, our remuneration, in the term of love. Love, attraction towards Kṛṣṇa, that will be more and more, and that is the coin by which we are paid, the coin of love, more attraction towards Kṛṣṇa if properly located. And then our service, our remuneration will be more. Otherwise we shall have to labour on some anomaly. And to the fine adjustment we shall have to come anyhow.

    That is the, and the nearest leader we shall see through whom the order for the necessary service is reaching me, and who is taking my service and passing it through the proper channel to Kṛṣṇa. And they’re not hindrances, not opaque, but transparent. Not only transparent but they’re helping more. Our capacity will be enhanced. When it is passing through that it will be purer, purer. Any anomaly, that will be purified and it will be taken to Kṛṣṇa in its purest quality.

    So they’re all guardians, they’re all well-wishers, and though they’re mediator, standing in the middle, not hampering but improving my fortune, in this way we are to reckon. So we are seeing always: dāsa-dāsa-dāsānudāsatvam, this is the clue they’re giving.

    Mahāprabhu says, so many devotees say that, “Only the direct servant, I can’t tolerate that teja [?] that who are in power by direct.”

Just as we can get best benefit of the Sun if we’re adjusted in a particular distance. If we’re put in the nearer we’ll be burned to ashes. So adjustment is a very precious thing, proper adjustment. There we get our best benefit, adjustment. So in the question of adjustment and our innate value, valuation of calculation we are posted, quality, quantity, we are posted in a particular place, position, where we can get most. That is wanted.

 

    Our Guru Mahārāja used in his last days, often he used: “Religion is proper adjustment, proper adjustment.”

 

    So we shall try to adjust to realise to understand this maxim: that is the Hegel’s, as I always say, “Die to live.” Die to live. This is Vaikuṇṭha. Death is finished in this world. But in the eternal world where death is absent, there ‘die to live’ means by sacrifice we can become great. Here also partially, one may give up the money, he gets the fame, the life of a fame. So ‘Die to live,’ and, ‘Everything is for Himself.’ We are to adjust with this, that He’s the enjoyer, and we’re supplier of His enjoyment. That is our natural position and we can thrive only in that plane, in that attitude. By giving we can thrive, to Him, we are to accommodate ourselves with this tendency. Through service we live, and through renunciation, exploitation, we die.

    That is our innate nature. We must adjust ourselves with that principle. Then we are invincible. We are invincible. None, nothing in the world can take away from this principle of life, if we can adjust properly what is service, what is dedication, what is surrender, and how helpful that is to us. Especially when we’re in the midst of gross exploitation, and if not so, renunciation of any type. The renunciation and exploitation, these are the two general enemies of the devotees. And if we can cross these two enemy lands then of course then there is Vaikuṇṭha, and the highest position is that of automatic, spontaneous surrendering love of Kṛṣṇaloka. Mainly, these few planes we are to be acquainted with, what is what. Then we can maintain our consciousness, ourselves in the plane of Kṛṣṇaloka, Goloka Vṛndāvana. What is Vṛndāvana? In the ontological conception we must have such idea. And if we can adjust with this we can be invincible. And we’ll be bold enough to announce to the world, so many, all the souls we find:

 

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

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

 

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

 

    Quite confident, strongly established in such position, anyone I see I shall say, “Oh, what are you doing? Save yourself. Come in contact with Kṛṣṇaloka. You’ll be saved and prosper beyond your conception. Why do you lose your capital, investing them in this mundane and filthy world of exploitation? Everyone is trying to exploit the vitiated world. Why do you put your energy, capital, in this filthy and mundane world? Go. Come. And put your investment, whatever you have got, little, on such bank, invulnerable bank you deposit. It will come to you in time of need and immensely beyond your expectation you’ll have profit there.” In this way we are to approach one and all whatever he be.

 

    Swāmī Mahārāja told, “So many dogs in the UNO they’re talking about Russia and America and this Iran, this oil problem is the greatest problem for the civilisation nowadays. And because the Arabian countries they’re in possession of that oil everyone is looking with a greedy eye, and talking and gesturing, posturing. All these things to that oil centre.”

 

    America, two or three years ago declared that, ‘Oil is indispensable to keep up our civilisation. So without oil we shall die, we shall have to die. It is better that we shall fight. We shall fight and die. Why should we die for want of oil? Our civilisation will be finished if we don’t get the oil. So why should we be finished in that way? Rather, we shall give a fight, and then if we can’t attain victory we shall die. We won’t allow our civilisation to die fasting, but rather in a battlefield.’ That was declared two or three years ago. I remember I saw it in a paper.

 

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

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

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

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

 

    None come today from Māyāpur?

 

Devotee: No.

 

Śrīla Śrīdhara Mahārāja: Nitāi Gaura Haribol. I passed last night with some apprehension after hearing from Ambujaka Prabhu about the present position of ISKCON, I’m very much troubled at heart. The great ISKCON of Swāmī Mahārāja. They’re keeping something else, can’t keep the standard of his purity of purpose, engaged in self-seeking, or materialistic grandeur, formality. They’re at stake, the present position. It is very deplorable to me. We feel proud, infinitely proud we feel for his great success to carry out the message of Mahāprabhu so far and wide, capturing the whole of the world. And so soon if that structure be slackened it is a very deplorable thing. Where is Ambujaka Prabhu?

 

Aranya Mahārāja: He’s in Calcutta. He’s getting his things to come here.

 

Śrīla Śrīdhara Mahārāja: He’s gone to Calcutta?

 

Akṣayānanda Mahārāja: Yes, to bring some things, belongings.

 

Śrīla Śrīdhara Mahārāja: But what he told, as he presented, that very soon it will be dismembered. It’s very difficult to conceive things in that way. How to keep it up to standard? That is our great pride.

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

    Nitāi Gaura Haribol.

    I don’t know whether it is too much candid, they say even Jayapataka Mahārāja he will also leave. His apprehension is like that he will also leave. He’s so energetically moving on all sides to keep up the dignity of – he says that he will also come and leave the administration and will come, because he’s simple and he’s plain thinking man. He can’t remain in that diplomatic circle for long. That is his opinion. I don’t think so much, but still whatever shadow he cast in my mind I passed last night, an unpleasant night I passed herein. Let Kṛṣṇa save, Guru Mahārāja save, let Swāmī Mahārāja help such great child, great child the ISKCON, the pride of us all. Gaura Haribol. Kṛṣṇa knows well than we are, nothing is, it is not so favourite to us than His. He’s most favourite. He knows everything and well, more than us. But from our position we deplore. Let God save, let Kṛṣṇa save, Guru Mahārāja, Mahāprabhu save from such dismemberment, disruption.

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

    I had the conception of Madhyadwīpa project, that if they remained and wants to take you all again, the Madhyadwīpa will also enter into the ISKCON. That idea I fostered within. It will remain intact, Swāmī Mahārāja’s glory.

    It is true I now remember that Swāmī Mahārāja requested me, I now remember clearly, to take the post of President in the ISKCON. I remember that.

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: I forgot, but now when reminded I can recollect that yes, he proposed me to be the President of ISKCON. But he has gone. So early he has finished his duty. Kṛṣṇa has called him.

 

    Mahāprabhu. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Haribol.

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

    Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi. Mahāprabhu Gaurāṅga Sundara.

 

    Gaurāṅga sundara bara nitya nira nama bhir [?]

 

    Acyutānanda once told, he was sent by my advice to stay with Dāmodara Mahārāja and to find some land there for purchasing. And he went and lived there for few days. And Dāmodara Mahārāja a little crack vent somewhat. Leaving him in his house he went for collection, and few days food only in store, and finishing that Acyutānanda he’s fasting. After one days fast he came away to me.

    Then what’s the matter?

    “Dāmodara Mahārāja gone out and the food he kept for me that is finished in two days. And I’m fasting the last day wholesale, and today also I have to fast I have come here.”

    Yes you did. Then Govinda Mahārāja or someone he, “Why did you not come yesterday?”

    “He told that he will come back.”

    “Unnecessarily you are observing fast one day and a half without anything.”

    He told, “Kṛṣṇa dancing.” That was his very charming reply he made, “Kṛṣṇa dancing. He has no time to think of others. And we are cast aside by the wave of His dancing, hither and thither, and some falling, some breaking his legs, and some losing consciousness. But He’s engaged in His dancing.” Something like that, I’m elaborating, he told, “Kṛṣṇa dancing, He has no time to think about us. And we are suffering, we are cast aside by the wave of His joyful dancing, and we are thrown this side, that side, no care, no caretaker of us.”

    The Kṛṣṇa dancing: the līlā of the Lord. And this is of course our desirable thing that He will dance. And we shall rather fall at His feet, “Dance over my chest my Lord. Why do You dance on the earth?”

 

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

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

 

    Sarvabhavana Prabhu is expected this morning.

 

Devotee: You told us an example of Gaura Kiśora Dāsa Bābājī, about the pregnant woman and a woman who’s not really pregnant, just imitating.

 

Śrīla Śrīdhara Mahārāja: Imitation is not realisation. We are to know it as a general thing that imitation is not proper realisation, the outward imitation. The taking the dress of a sannyāsī is not real sannyāsī, but mockery. That is rather offensive: without realising a particular position you take. If I take the dress of a king or a police officer I’ll be punished, If I take the police officer’s dress or anyone to deceive the public I should be punished. So in the spiritual world no such punishment is seen from this plane, but punishment it attacks there on the higher plane. But now there are agents who make us careful about the imitationists. ‘Don’t mix with them. Try to understand what is the real symptom of a real thing. Don’t approach the sham, the adulterated goods. Don’t approach to buy or purchase the adulterated things. All that glitters is not gold. Glittering is not the only qualification of gold, there’s something more.’ Something like that. Do you follow?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: It is a general thing, but it is very difficult to understand the highly valued things. There is every possibility of being imitation. Imitation comes in the market why: to get more money. So highly valued things will have most, greater imitation, they’re more dangerous than the ordinary exploitationist.

 

    You see, you know the Rāma Rāvaṇa Jeda [?] Mahi Rāvaṇa [?] have you heard, anyone of you? When Rāma is engaged in fighting with Rāvaṇa in Laṅkā, Śrī Laṅkā, many of the heroes of the Rāvaṇa group had been killed, then Rāvaṇa disappointed remembered that one of his sons is living underground in the lower world, subterranean.

    Perhaps as I was told the atomic war there creating town underground: is it not, to save persons from atomic attack.

 

Akṣayānanda Mahārāja: Fallout shelter, bomb shelter they call that.

 

Śrīla Śrīdhara Mahārāja: What is the technical name of that?

 

Aranya Mahārāja: Bomb shelter.

 

Śrīla Śrīdhara Mahārāja: Bomb shelter? No, some other.

 

Akṣayānanda Mahārāja: Fallout shelter.

 

Śrīla Śrīdhara Mahārāja: And that will be controlled by the machine man, robot. The robot controls the subterranean town.

    Anyhow that Mahi Rāvaṇa [?], Rāvaṇa’s one son, he lived in the subterranean town of his own, and he was informed and he came to see Rāvaṇa and told, heard, ‘So many things have happened. Almost all the stalwarts are killed in the battle with Rāma.’

    After hearing, the Mahi Rāvaṇa also as went to advise Rāvaṇa that, “Why in this unfortunate battle you have engaged yourself? Still there is time. You may be saved if you respectfully return Sītā Devī, His beloved wife, only wife He has got. Generally the kings they have got any number of wives. He has got only one wife. How beloved She is to Him, and you have taken Her. It is very deplorable father. You give Her back to Rāma and get a truce, a peace.”

    But Rāvaṇa enraged, “What do you know? I have called you only to help me, not to instruct me.”

    “Then of course if you wish, desire so, I’m ready to sacrifice my life.”

    So he was a highly qualified magician. He anyhow managed, Rāma-Lakṣmaṇa, he wanted: he planned to carry Rāma-Lakṣmaṇa to his subterranean palace.

    And Vibhiṣana, the brother who had sided Rāmacandra, he cautioned Rāma. “The most dangerous mystic hypnotist, magician, son of Rāvaṇa has come, and something inconceivable is going to happen. You, Hanumān, Sugriva, keep Rāma-Lakṣmaṇa in a very guarded position. I suppose he will try his best to steal Rāma-Lakṣmaṇa from our midst. I think if his plan will be such, so guard Them in any way, especially in the night when They will sleep.”

    Then Hanumān, they constructed a temporary room and Hanumān is guarding: night guard always. And Vibhiṣana he’s giving a view, surveying the whole battle position of the army and he’s patrolling, and now and then coming: “Hanumān, are you ready, none have entered?”

    “Yes. Some came to enter. One came in the form of Kausalya, Rāma’s mother.”

    “I can’t see Rāmacandra. I can’t keep my life any more. Please show my affectionate son, Rāma.”

    “In this way I have dismissed her. No. Where Kausalya for so long, and only today you have come? I don’t believe in you. Then came as Rāmacandra’s father-in-law, Janaka, in this, that, in so many forms.”

    “Very careful, if your father comes don’t allow him to enter within. Guard very strictly.”

    In this way his appealing, warning, and he’s patrolling the whole position.

    Then, when so many attempts failed, that Mahi Rāvaṇa he had some new play, plan. He took the figure of Vibhiṣana himself, and came. “Hanumān, are you very careful? Very careful you should remain. If your father himself comes don’t allow him to enter.”

    “No, no.”

    “But are They safe? Are you sure?”

    “Yes, They are safe.”

    “Let me go, enter and see whether They’re in safe order or not.”

    Hanumān thought, ‘the Vibhiṣana he’s my guide. He told about this mischievous plan and he’s the most interested person.’ He allowed him to enter.

    Then Vibhiṣana again came in his patrol, “Hanumān, are you alert?”

    “What is this? Just a minute ago you entered the room and you told – oh,” finished, Hanumān finished, went, no Rāma-Lakṣmaṇa there. “What can I do? Then a demon has taken away those sleeping masters of ours. What to do?”

    “But there is the door, there is a hole, and if you can go there, there is a subterranean town.”

    And Hanumān also went, and anyhow there is a story how he killed that demon and took out Rāma-Lakṣmaṇa on his shoulders ________________ [?] that Vibhiṣana’s imitation.

 

    So the highest thing we want to aspire after, and if imitation is there how loss can be effected on us, on our fortune. So we must be careful about the imitation. And Bābājī Mahārāja has warned in a plain way that śuddha life is very rare, it is not very cheap. What we have come after by our inconceivable great fortune, it is not cheap. We must try to follow, to be acquainted with the steps. Bhūr, Bhuvar, Svar, Maha, Jana, Tapa, Satya, Virajā, Brahmaloka, then Vaikuṇṭha, Paravyoma, then Goloka, in this way. The steps we must not omit, and try to know something about the nature of those steps.

    When the sound is coming, ‘Oh, it must have come from that plane: it is sound which can be produced, the vibration, it is only from that plane.’ In this way we must acquaint ourselves. The sound, the Name, why mantram, the Name, it may be everywhere, even in a book you can find, but why the sound comes from a Guru? Who is living in that plane the sound of that plane, that will come within us and awaken us. Just as homoeopathic globule, externally it is all one and the same, but, nāmākṣara bahiraya batu nāma kabu naya. But the meaning must have such depth which when it will exert, it will show, take me to Goloka.

 

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

 

    [“Wandering throughout the material universe, the very fortunate living entity who receives the grace of Guru and Kṛṣṇa receives the seed of the creeper of devotional service.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.151]

 

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]

 

    upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya, [Caitanya-caritāmṛta, Madhya-līlā, 19.153]

    Bhūr, Bhuvar, Svar, Mahar, Janar, Tapar, Satyaloka, brahmāṇḍa.

 

    Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya [Caitanya-caritāmṛta, Madhya-līlā, 19.153]

    Vaikuṇṭha Paravyoma, Nārāyaṇa’s domain.

 

tabe yāya tad upari 'goloka-vṛndāvana', 'kṛṣṇa-caraṇa'-kalpavṛkṣe kare ārohana

[Caitanya-caritāmṛta, Madhya-līlā, 19.154]

 

    [“The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajā River and the Brahman plane, and reaches to the Vaikuṇṭha plane. Then it grows further up to Goloka Vṛndāvana, finally reaching to embrace the wish-yielding tree of Kṛṣṇa’s Lotus Feet.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.153-4]

 

    The creeper of devotion will grow and pierce through the different planes, atmosphere, and go direct to Kṛṣṇa pāda, Kṛṣṇa conception of Godhead, and there it will take its place and that will surround him. His holy feet, generally, at His feet means His own paraphernalia. And gradually Kṛṣṇa will located himself in a proper serving school and then give him engagement fully in His holy service.

    Sambandha jñāna, that is sambandha jñāna, sambandha, abhidheya, prayojana, in three groups we are to understand the thing. Sambandha, place, purpose, position, all these things: and destination, prayojana, and abhidheya means the means to attain the goal. That is in three heads we are to understand, under three heads. Sambandha jñāna and prayojana and abhidheya, under these three classifications we are to understand, or to realise the nature of the whole thing which we aspire after.

 

    Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Advaita Prabhu. Nitāi Gaura Haribol. Nitāi Gaura Gadādhara Prabhu. Nitāi Gaura Gadādhara Prabhu. Gaura Advaita Prabhu. Gaura Śrīnivāsa Prabhu. Tada Gaura Bhakta Vṛnda Prabhu. Nitāi Gaura Haribol. Mahāprabhu. Nitāi Gaura Haribol. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Aranya Mahārāja: Śrīla Śrīdhara Mahārāja, when you first came here you were worshipping Śālagrāma-śilā?

 

Śrīla Śrīdhara Mahārāja: No. We came with Giridhari. We came here with Govardhana-śilā. Mahāprabhu gave Govardhana-śilā to Raghunātha dāsa Goswāmī. So in Vṛndāvana His followers generally they begin the worship, go on with Govardhana-śilā. Here the, that is in rāga-mārga, Goloka process. But Śālagrāma-śilā is a system of Vaikuṇṭha, it is in Vaikuṇṭha.

    So our Guru Mahārāja he wanted to show that Goloka is above Vaikuṇṭha. So one who has climbed up to Goloka, necessarily he has passed the Vaikuṇṭha, that is Śālagrāma worshipping. But that is not our end. That is probationary, something. Mahāprabhu gave Giridhari, and Prabhupāda also, generally he used to give Giridhari, Govardhana-śilā to his devotees, especially the householders, Govardhana-śilā. He told, “You worship, as He’s Kṛṣṇa. Worship Him.”

    And Raghunātha dāsa Goswāmī also he, the other half he has supplied. It is mentioned that Tulasī Mañjarī, this gunja, the kind of beautiful seeds to be had somewhere that is known as gunja-phal. A favourite of Kṛṣṇa also in the garland made of all that beautiful red and little black and almost the whole body is red. Gunja-phal, a garland of that putting on the Govardhana and that is conceived as Rādhārāṇī, the small garland. It is in Caitanya-caritāmṛta we find. This Govardhana-śilā, that is meaning Kṛṣṇa, and that small garland of gunja-phal, that is Rādhārāṇī. With this idea Rādhā-Govinda worshipping continued by Dāsa Goswāmī Prabhu, who is supposed, who is accepted the Ācārya of our highest goal, destination, prayojana Ācārya. And whose famous poem,

 

āśābharair-amṛta-sindhu-mayaiḥ kathañcit, [kālo mayātigamitaḥ kila sāmprataṁ hi

tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me, prānair vrajema ca varoru bakārināpi?]

 

    [“O Varoru my beautiful, most magnanimous Goddess, my heart is flooded with an ocean of nectarean hopes. I have somehow been passing time until now eagerly longing for Your grace, which is an ocean of ever cherished nectar. If still You do not bestow Your mercy on me then of what use to me are my life, the land of Vraja, or even Śrī Kṛṣṇa who without You, is simply a mighty hero, the destroyer of demoniac forces like Baka.”] [Vilāpa-Kusumāñjali, 102] [From Śrī Bhakti Rakṣaka Bhajana Madhuri, p 39]

 

    When Prabhupāda used to chant this śloka, we found him most excited and sometimes shedding tears. This is Rādhā-dāsya. This is the basis of Rādhā-dāsya, to be our highest realisation. Āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ. Dāsa Goswāmī he’s addressing Rādhārāṇī in this way. “O my Mistress, or my Lady, so long a time I’m passing my days with a great hope, a great, great hope, amṛta-sindhu-mayaiḥ kathañcit. I can’t, now it is surpassing my forbearance, toleration, I can’t continue more. What for? Āśābharair. Āśābharair. The forceful, or the heavy hope, and surcharged, weighty hope, āśābharair...

 

End of 82.01.09.C

* * * * * * * *

Start of 82.01.09.D

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ...something like that. Amṛta-sindhu-mayaiḥ. And You are, if it is made of nectar, and also nectarine ocean, infinite. His character is infinite sweetness.

    Āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ. Anyhow I have dragged myself to such extent, to such position anyhow. Now my forbearance is almost finished, my toleration finished, I can’t move any more. My whole energy is always going to be finished, just now.

    Āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi, tvaṁ cet kṛpaṁ mayi. Now, immediately, if You don’t grant Your gracious look towards me, cast Your gracious and pitiful look towards this humble soul, kālo mayātigamitaḥ kila sāmprataṁ hi, tvaṁ cet kṛpaṁ mayi vidhāsyasi, if You do not extend a drop of nectar of Your grace at this time, the last moment, sāmprataṁ hi. Āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi, tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me, prānair. I do not like to continue to live any longer. I can’t live. I have come to the last point. I won’t be able to live any longer, prānair. And I do not like also to live. I don’t like to live, kiṁ me, prānair.

    Vrajema ca, and what is the necessity of this Vraja? It is a farce to me. The real achievement of Vraja is absent. What is the necessity of this paraphernalia, vrajema ca?

    Varoru bakārināpi? If You say Kṛṣṇa is there, no, forgive me, I don’t have any direct contact with Kṛṣṇa I don’t want, if I may not get Your grace. Kṛṣṇa is Yours. Without You none can give Kṛṣṇa. He’s the play-doll to You. I have at least understood that thing. I may be unfit otherwise, but I’m sure that I have come to realise this point, that Kṛṣṇa is totally a play-doll in Your hands. You are so big. So I don’t want Kṛṣṇa. I want Your grace. I want Your grace, and without You nothing is palatable to me.”

 

    And this is the highest aim of the Gauḍīya Vaiṣṇava, Rādhā-kaiṅkaryya. Do you follow? Hare Kṛṣṇa.

    And Mahāprabhu gave him this Giridhari and that guñja-mālā, “And go on, that is the emblem in this plane and you approach.”

    And this is all show, certificate, a sort of certificate, this Nārāyaṇa-śilā and the Vaikuṇṭha characteristic, this upa-ved-saṁskāra, the red cloth, there are so many lākhs certificate granted. ‘Yes, you can, you are to pass. You pass this stage and go there.’ The check in station, something like, ‘Yes, you pass. Otherwise the imitation, or the exploiting imitationist will capture you, and will deceive you, so pass by this way.’

 

    Pūjāla rāgapaṭha gaurava bāṅge. That was the tenor of the whole preaching of our Guru Mahārāja. “Rāgapaṭha, that is over our head. We’re not fit to climb to that higher plane from here. We are to aspire after. Only we shall aspire after such higher thing. That is the place of my Guru Mahārāja. I won’t venture to approach that plane. Of course I shall have to go there only for the service of my Guru Mahārāja, but I shall come back and remain here in the lower plane.”

    So that was the tenor of the whole for preaching movement of our Guru Mahārāja, pūjāla rāgapaṭha gaurava bāṅge. First acclimatise you with this plane, and then you’ll be called for the service in that higher, inconceivable plane, of inconceivable fortune, or achievement. So that was to make your position strong in this plane. Be habituated with the acquaintance of the proper plane of Vaikuṇṭha, then above Vaikuṇṭha. Don’t go over-lapping without coming through this plane you’ll go direct there and, duṣṭa phala karibe arjjana. You’ll get something instead of that thing, real thing. You’ll be misguided by the sham agents. Gradually you are to understand, to be acquainted with different layers. In this way after crossing you will go to the safe – don’t try to get that very high – you consolidate your position here, the camp, keep, and from here you’ll go to negotiate that. And have your base here. And that is your land of achievement, that is of dream. A dreamy land of achievement you foster in this way. And if you don’t go to swallow it just now and it will be missed, don’t think like that. You consolidate your position such, and your aspiration there. Maintain your position in this plane, and your aspiration for that plane. That will be safe. And the time will come when you feel that irresistibly you are taken up. Up till now you wait in this position. Don’t go unwanted. Don’t try to enter the plane unwanted. And don’t think that they’ve not got proper eye on you. They’re seeing everything and when the time will come you will feel irresistible attraction is taking you there forcibly. Don’t think that only with imagination you will achieve that thing. It is reality, and it is all conscious. And it has got its guardian’s eye, the watching eye, the loving eye, of justice, mercy, over you all. You are not missed in that eye, in His calculation. Don’t think like that. They’re all love, they’re all accommodating, their loving, affectionate eye over us all. So you don’t try to hurriedly try to approach the realm, should not be a trespasser. Gaura Haribol. Gaura Haribol. Gaura Haribol. That has been taught by our Guru Mahārāja. Try to increase your efficiency, and don’t be greedy to occupy the post. ___________________________________________ [?]

...

Aranya Mahārāja: ...because one boy he brought from Vṛndāvana two Govardhana-śilās, Daśaratha sūta, so we were wondering...

 

Śrīla Śrīdhara Mahārāja: ____________________________ [?] ... attempt, preaching. This is arcana. But we should not neglect the arcana. But, the preacher they have no time, not in a settled station they live. A life unsettled, today here, the next time there, in this way moving. So they’re meant to do anything and everything mentally, manasic. They’re supposed to be madhyama-adhikārī, the middle class. And the primary section, they should be given more facilities in the arcana, worship. And those that are considered to be preachers, they’re expected to do everything mentally: and prasāda also in that way. The kaniṣṭha-adhikārī he will take the things and offer to the Deity and then he’ll think it is prasādam, with mantram, then he takes. But a sannyāsī whatever comes to him he offers mentally, not any physical arrangement, mentally he offers, and then takes his prasādam. And uttama-adhikārī he does not feel the necessity of offering. Whatever is coming, “He’s sending, Kṛṣṇa’s sending this to me.” With this conception he takes. No mantram, nothing, no offering function, neither mentally nor physically. So the sannyāsīns, the preachers, they’re generally meant to go here, there, everywhere, so where the purity of the arcana may not be possible to be maintained. So it is not very imperative to them. But still if he does so it is no harm, rather it may improve another nature within. Giridhari. So no any hard and fast rules: wherever and whenever possible he may keep in the box and if possible he may offer something and then take, in this way not any hard and fast rule there. If you begin in that way, otherwise It is kept in the box. You may think of Him and whenever you’ll find it useful you may put Him there and make arrangement for regular worship and bhoga.

 

Aranya Mahārāja: We were thinking that maybe we would establish Them in Madhyadwīpa, put Them there.

 

Śrīla Śrīdhara Mahārāja: Yes. And then keep It intact and when some shelter will be there, you may put there.

 

    When I came here, I came with three pieces of śilā, and whatever in the daytime after cooking I offered śilā and once, and chanting bhoga-āratī. Not much worshipping, but whatever I took I offered Him with bhoga-āratī. And engaged myself in daytime in reading, and after night taking, counting the beads. And in day, because no money, so light was utilised in reading, and at night no light but counting, in this way. And I had to eat something, I offered in the noon time and took that by bhoga-āratī shutting the door outside chanting the bhoga-āratī. I cooked for myself, and took Ganges water, went to take bath in the Ganges. From nineteen forty one, the last part of forty, December, I came here. And only two rupees rent, I got a house there. Two rupees monthly rent. Then that was taken by another. I went to the Manipur side on the banks of the Ganges, there for almost one year and a half, and four rupees rent. A complete house surrounded by the wall. Two rooms, one veranda and that, one covered veranda, another the platform, and another cooking room, and the well, and the latrine, and compound wall, four katta [?] or so, only four rupees a month.

 

    Then Sakhī Bābu, who was a multi millionaire, constructed Guru Mahārāja’s house and the big temple in Mahāprabhu’s birthplace, he purchased this land for me, when I came here in a cottage to live, in [nineteen] forty two, the ratha-yātrā day, the ratha-yātrā of Jagannātha. That day I entered the cottage here, forty two: from that time living here.

    And that year came a flood, within one month and a half, as if I was living in a boat. The current is passing from all sides and I’m living in a boat. And one serpent, one snake on the thatch, and in the mosquito I’m under the serpent; one month and a half I lived there.

    And another gentleman was with me. We put Prabhupāda’s photograph and that Giridhari also in place. And the floor, that was transformed into mud by the flood. Then I took some bricks and some sand there, and then put some mat, that āsana, and there taking my seat I used to do arcana in a general way, Guru’s photograph, Param Guru’s photograph, and the Giridhari.

    Then after the temple had been constructed the Vigraha’s came. Then one gentleman he presented the Śālagrāma. The Śālagrāma is a very strict one in Its nature. So many Śālagrāma’s they have Their natures also are explained in the scripture, Hari-bhakti-vilāsa. It is Varāha Nṛsiṁhadeva or something like. Śālagrāma is very strict. If any person, not quite fit, he begins the worship, then for the offence he will be punished. This is His nature. But that man he was a great paṇḍita, aṣṭa-tīrtha, eight examinations in the Sanskrit Department he passed, and he was Professor in Molvaria [?] College and also in Navadwīpa College: a brāhmaṇa of Midnapore. He could not keep it. Anyhow he managed to send it to me, and I have taken Him and He’s being worshipped here, good or bad. Today I stop here. Gaura Haribol.

 

End of 82.01.09.D

* * * * * * * *

Start of 82.01.11.A

 

His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

Śrīla Śrīdhara Mahārāja: ... that was modified by Nityānanda in Bengal, yāre dekha, tāre kaha 'gaura'-upadeśa, transformed.

 

bhaja gaurāṅga, kaha gaurāṅga laha gauranger nāma,

yei jana gaurāṅga bhaje sei amāra prāna

 

    [“Worship Gaurāṅga, speak of Gaurāṅga, chant Gaurāṅga’s Name. Whoever worships Śrī Gaurāṅga is My life and soul. Come straight to the campaign of Śrī Caitanya and you will safely attain Vṛndāvana.”]

 

___________________________________________________ [?] Kṛṣṇa bhajan, that is rather little difficult, come through Gaura bhajan and that will automatically come to you within with Gaura bhajan, Gaurāṅga. And automatically you’ll find you are in the midst of Vṛndāvana without any special attempt, endeavour.

    It will be, just take your seat in a particular plane of New York and you’ll find ‘I am in New York.’

    A particular plane to accept Gaurāṅga, most benevolent Kṛṣṇa, because Kṛṣṇa and Rādhārāṇī combined, Both are combined, the most desirable, highest, mightiest, present in one place. You find the last śloka of Rāya Rāmānanda: when Mahāprabhu enquired, “It was all right what you have told, I accept it as the zenith of our destination, of our prospect. But still, can you conceive anything else more than that?”

    When this question was put to Rāmānanda Rāya he was little perplexed. “Above this is there anyone in the world to enquire? Sometimes I feel in the inner most portion of my heart, and I have composed also one poem accordingly. But does He mean, does He hit that point?” So he came, “I do not know that there is anyone in the world who can search after that thing. I don’t find it anywhere in the scriptures of the great predecessors. But still something peeps in my mind at times, and that, I think it is my whim when He enquires something more, further, I take out to You. Whether You like it or not I don’t know because it is beyond the record hitherto come to this world. But sometimes it’s peeping in my mind. And let me try.” He came with the representation.

    And Mahāprabhu after hearing some portion He put His hand on his mouth. “No more.”

 

Bhakti Caru Swāmī: What was that actually Mahārāja? What was Rāmānanda Rāya going to say?

 

Śrīla Śrīdhara Mahārāja: The Māyāvādīns say, they take, ‘Oh, here we have got our point, the both combined, the Rādhā-Govinda combined.’ They say that, ‘I belong to You,’ in the bhakti step, the first is ‘I belong to You,’ that sakhīya, as a, no tadīya, ‘I am Yours.’ First stage of devotion is ‘I belong to You.’ And the highest is, ‘You belong to me.’ Rādhārāṇī madīya. Tadīya Chandravālī etc, in the highest stage, ‘we belong to You.’ And higher than that, ‘You belong to me.’ Tadīya, madīya, then ‘tad aham.’ ‘I am Him.’ They come to that. But that māyāvāda has been eliminated totally in the beginning.

 

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]

 

    Wrong, so what should it be? And Mahāprabhu going to cover his mouth, “Don’t.” It may not be, it’s hitting Mahāprabhu; it hits Śrī Caitanya Deva. Rasa-rāja mahābhāva dui eka rūpa [Caitanya-caritāmṛta, Madhya-līlā, 8.282] If Both of Them combined then the transformation produces that Rādhārāṇī’s mood captures that of Kṛṣṇa and, sva-bhajana-vibhajana-prayojan- avatari. Searching after Himself, as I described in Gadādhara Prabhu’s śloka.

 

nīlāmbhodhi-taṭe sadā sva-virahā-kṣepanvitaṁ bāndhavaṁ

[śrīmad-bhāgavatī kathā madirayā sañjīvayan bhāti yaḥ

śrīmad-bhāgavataṁ sadā sva-nayanāśru-pāyanaiḥ pūjayan

gosvāmi-prabaro gadādhara-vibhūr-bhūyāt mad-ekā-gatiḥ]

 

    [“On the shore of the broad blue ocean, Gadādhara Paṇḍita used to read Śrīmad-Bhāgavatam to Śrī Caitanya Mahāprabhu, who was suffering from the great internal pain of separation from Himself (Kṛṣṇa). Gadādhara Paṇḍita supplied the wine of Kṛṣṇa līlā to intoxicate his afflicted friend and give Him relief. As he read, tears would fall from his eyes like flower offerings onto the pages of Śrīmad-Bhāgavatam. May the pleasure of that brilliant personality, Gadādhara Paṇḍita, the best of the Goswāmīs, be my only object in writing this book.”]

 

    What is, I conceived a shortest book from the gist of Bhāgavatam. There in the praṇāma of Gadādhara Goswāmī I put this śloka. That nīlāmbhodhi-taṭe, on the banks of the infinite ocean, sadā sva-virahā-kṣepanvitaṁ bāndhavaṁ, his friend who is always madly engaged in separation of His own self, and deeply merged in grief. __________ [?] Who? Sva-virahā-kṣepa, _____________ [?] by the separation of His own self He’s feeling a great grief thereby, that madly grief, bhāgavatī madirayā. Gadādhara Goswāmī is helping Him to listen to Bhāgavatam, reading Bhāgavatam. And that serves as some intoxication to Him, to relieve Him from His own pain. Just as in the world if the patient feels severe pain then morphine injection or something, or the wine is administered to save him from the pain. So Gadādhara Prabhu Goswāmī he’s only reading Bhāgavatam to his friend. And what is the condition of the friend; that He’s suffering severely. And what is the cause of His suffering; virahā, separation. And what is – ātmā-virahā, kṛṣṇānusandhāna, Kṛṣṇa is searching after Him in the mood of Rādhārāṇī.

    So that is mentioned in the last śloka of Rāmānanda Rāya, and he says, “I don’t know whether it will help You, will be tasteful to You, I don’t know. We don’t find it anywhere, but sometimes it peeps in my mind and I have composed a song and I am reciting it to You.”

 

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 begun to grow, 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, Kṛṣṇa might have forgotten all these things. However, 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 represents the principle on which Mahāprabhu represented Himself here and so Mahāprabhu went to shut his mouth. “Don’t come out with that.” Just as when He showed His own līlā, Avatāra, rasa-rāja mahābhāva dui eka rūpa [Caitanya-caritāmṛta, Madhya-līlā, 8.282] it was also like that.

 

Bhakti Caru Swāmī: Mahārāja, to whom did He show the combined form of Rādhā-Kṛṣṇa? Did He show it...

 

Śrīla Śrīdhara Mahārāja: To Rāmānanda Rāya, there only we find this: and of course Svarūpa Dāmodara new it because he has given that conception of Mahāprabhu, rādhā-bhāva-dyuti- suvalitaṁ naumi kṛṣṇa svarūpam.

 

[rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam]

 

    [“I worship Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, enriched with the emotions and radiance of Śrīmatī Rādhārāṇī. As the Predominating and Predominated Moieties, Rādhā and Kṛṣṇa are eternally one, with separate individual identities. Now They have again united as Śrī Kṛṣṇa Caitanya. This inconceivable transformation of the Lord’s internal pleasure-giving potency has arisen from the loving affairs of Rādhā and Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.5]

 

    Svarūpa knew everything of Mahāprabhu and he supplied this steel frame on which the whole Caitanya līlā is based, the fourteen ślokas we find in Caitanya-caritāmṛta. And Sanātana Goswāmī, Rūpa Goswāmī, their basis is also supplied by Svarūpa Dāmodara. Saksad mahaprabhu dvitiya svarup [?] Whatever Mahāprabhu did Svarūpa Dāmodara knew everything.

Sei slokera artha jane ekala svarupa [Caitanya-caritāmṛta, Madhya-līlā, 9-16, 133, ?] Only one single person, Svarūpa Dāmodara, he knew the śloka Mahāprabhu pronounced just before the chariot, yaḥ kaumāra-haraḥ. [Caitanya-caritāmṛta, Antya-līlā, 1.78] And __________________________ [?] by chance Rūpa Goswāmī was present in that particular year there, and Rūpa Goswāmī of course heard and taking out the meaning, or the real purpose of the śloka he composed another śloka.

 

priyaḥ so 'yaṁ kṛṣṇaḥ sahacari kuru-kṣetra-militas

[tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham

tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe

mano me kālindī-pulina-vipināya spṛhayati]

 

    [Upon arriving in Kurukṣetra, Śrīmatī Rādhārāṇī said: “O My dear friend, now I am at last reunited with My most beloved Kṛṣṇa in Kurukṣetra. I am the same Rādhārāṇī, and He is the same Kṛṣṇa. We are enjoying Our meeting, but still I wish to return to the banks of the Kālindī, where I could hear the sweet melody of His flute sounding the fifth note beneath the trees of the Vṛndāvana forest.”] [Padyāvalī, 383]

 

    The substance he took out and he gave understandable to us what is the purpose for which Mahāprabhu is singing that śloka which is outwardly not very well. But what is His purpose, internal purpose, taking out and composing a śloka, priyaḥ so 'yaṁ kṛṣṇaḥ sahacari kuru-kṣetra. That Kurukṣetra, so Jagannātha, the Subhadrā is there, Balarāma is there, so it represents the characteristic of Kṛṣṇa in Dvārakā. And sometimes eager to go to the bhuvan, Vṛndāvana and Mahāprabhu just taking, Sei sloka suni radha kunjela sakala badha krsna prapti prakrti haila [?]

 

    That Bhāgavata śloka,

 

āhuś ca te nalina-nābha [padāravindaṁ, yogeśvarair hṛdi vicintyam agādha-bodhaiḥ

saṁsāra-kūpa-patitottaraṇāvalambaṁ, gehaṁ juṣām api manasy udiyāt sadā naḥ]

 

    [“The gopīs spoke thus: ‘Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshipped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.’”] [Śrīmad-Bhāgavatam, 10.82.49] & [Caitanya-caritāmṛta, Madhya-līlā, 13.136]

 

    And the reply,

 

mayi bhaktir hi bhūtānām, amṛtatvāya kalpate

diṣtyā yad āsīn mat sneho, bhavatīnāṁ mad-āpanaḥ

 

    [“My dear gopīs, everyone considers themselves fortunate if they possess devotion for Me, and by that they achieve an eternal life of nectar. But I must admit that I consider Myself most fortunate because I have come in touch with the wonderful affection found in your hearts.”] [Śrīmad-Bhāgavatam, 10.42.44]

 

    “The whole world if they have some devotion towards Me they are saved, they are saved from mortality. But I am so that I myself think, considers, that I am fortunate to have your company. The whole world may think, ‘If they get Me their highest fortune,’ and that Myself I think that I have fortunately come by chance, I have got your affection. So your affection is so valuable. So that stands guarantee that I am yours. I consider that I have fortunately come in contact with your affection and your affection is so valuable. So you may think, may clearly take it for granted, for sure, you may remain assured that I am always yours.”

 

    Raso 'py asya, paraṁ dṛṣṭvā nivartate.

 

[viṣayā vinivartante, nirāhārasya dehinaḥ

rasa-varjaṁ raso 'py asya, paraṁ dṛṣṭvā nivartate]

 

    [“Although the person of gross corporeal consciousness may avoid sense objects by external renunciation, his eagerness for sense enjoyment remains within. However, inner attachment to sense objects is spontaneously denounced by the person of properly adjusted intelligence, due to his having had a glimpse of the all-attractive beauty of the Supreme Truth.”] [Bhagavad-gītā, 2.59]

 

    “I have got so much ecstasy of tastefulness in your company that I cannot but be yours.”

 

Sei sloka suni radha kunjela sakala bhada krsna prapti prakrti haila [?] And after hearing, listening to this sort of confession from Kṛṣṇa, Rādhārāṇī was fully satisfied. “Yes, He is Mine.” And with this confidence Rādhārāṇī came back to Vṛndāvana. “Wherever He may be in plea of discharging other duties He may have perhaps, but still wherever He’ll be He’s Mine.” With this proud feeling in Her heart Rādhārāṇī came back to Vṛndāvana. So Mahāprabhu says,

 

yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās

te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ

sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau

revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate

 

    [“That very Personality Who stole My heart during My youth is now again My Master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In Our intimate relationship, I am also the same lover, yet My mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is My desire.”] [Padyāvalī] & [Kāvya-prakāśa] & [Caitanya-caritāmṛta, Antya-līlā, 1.78]

 

    An ordinary śloka and ordinary nayika, nayaka, hero and heroine, and only in plea of that Mahāprabhu is tasting the highest ecstasy divine in His heart. And Svarūpa Goswāmī took it out to write, for our, to persons like us, ordinary calibre. This is the purpose of Mahāprabhu’s song.

 

    And so it is for the highest satisfaction of Rādhārāṇī that, “He’s Mine.”

So this is the highest prospect of all those that are in the group of Rādhārāṇī. “Kṛṣṇa, He’s always exclusively attached to our camp, to our Mistress.” With that pride they can move. And that is the highest; the acme of our achievement or realisation, that Kṛṣṇa belongs to Rādhārāṇī.

 

    We are proud, the whole Gauḍīya sampradāya is proud of that. The Absolute will, the Autocrat, He’s no longer Autocrat. He’s only the caught, caught hold in a cage, and we must approach that cage. The Autocrat is caught in a cage. He’s imprisoned. Gaura Haribol. Now the despot, none can control Him, but He’s controlled, just like the royal Bengal tiger in the cage. Gaura Haribol. And this is the clue, āśraya-vigraha, it is impossible, but only in one place it has been possible. And we belong to that group, so our pride knows no bounds. Our Gurudeva, we should think we may not be audacious enough to declare that, but our Guru and the paramparā they’re proud of that, they’re proud. And anyhow we have come to that camp and our prospect may lie on that way. What do you think Akṣayānanda Mahārāja? That should be our way of thinking.

 

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

 

    Bhaktivinoda Ṭhākura he thought that he will construct a cottage just near Dvaipayan Road  and pass his whole life there.

    But Mahāprabhu requested him, “What do you think, where to go, no. You are to discover My birthplace here. I want you to do this service.”

    Then he could not do so, engaged himself in the discovery and there to place Mahāprabhu Vigraha, and to propagate His benevolence, His preaching, all these things.

    And our Guru Mahārāja, from childhood he was given, life given to this idea, but he was in a... Eh?

 

Devotee: ____________________ [?]

 

Śrīla Śrīdhara Mahārāja: ...preparatory stage on reading scriptures, and taking the Name, in this way.

    When Bhaktivinoda Ṭhākura saw that, ‘I am, very soon I have to go away from this world,’ he requested our Guru Mahārāja to take the charge.

    But Guru Mahārāja he modestly refused, ‘That I don’t like to accept all these troubles, some things