His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


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Śrīla Śrīdhara Mahārāja: The Jagad Guru, he also expresses that he’s in want. The śaktyāveśa avatāra especially for the scriptures; he’s also saying that, “I am finding in myself dissatisfaction, discontent, and I can’t account for the same why I’m so.”


    Devaṛṣi Nārada came and told, “Yes. I know. And you have done wrong, diabolically. And you are to compensate. It is necessary for the divine arrangement that you are to compensate for that.”


    So Infinite is of such character. To deal with Infinite, it is necessary that one who is going to deal with Infinite, he’ll always be conscious of his weakness. Then only will he be able to draw light from Infinite.


    So it is deplorable to think themselves so much impertinent, ‘that we are masters of the whole.’ That is direct disqualification, for any institution that wants to work under Vaiṣṇava faith. Vaiṣṇava faith; from the beginning to the end, they’re conscious of their own defect and want, imperfection – from the beginning to the end. And to feel that, that is to attract the grace; it is not their own property. The property of Gurudeva, property of the Lord, and as much as we are given opportunity of dealing with that thing, we can do only that. Never say that we are masters of any position. Such assertion is just the opposite. Dambha; that is the opposite of dainya, humiliation, and dambha is opposite, ‘That I am master of the situation.’ That should not be thought. That is not the direction proper. Of course, everyone, everybody is free to decide for his own.


    And the Vyāsadeva, Devaṛṣi Nārada, they have come to hear what Śukadeva Goswāmī says. Vyāsadeva Himself He taught Śukadeva, but still he has come, “How the delivery?” Because He’s always conscious of the infinite characteristic of the thing, of the knowledge; the knowledge revealed, that is of infinite character and none can know to its finish. He has again come with His own Guru, Vyāsadeva has come, Devaṛṣi Nārada has come, their disciples of disciples, how can represent, what sort of representation Śukadeva can deliver to the world? Eagerly they’ve come to hear. So the openness to infinite, that should be always observed; that characteristic, otherwise it is very dangerous.


    Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Let them do it. Still it is in the protective side, pertaining to protection, but has not taken any aggressive attitude.

    Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Vyāso vetti na vetti vā.


[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]


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


    We are out to deal with infinite. The primary sincere feeling will be of the fact that we are under, we are nothing. Only we can be an instrument by His liking. If He likes He can make instrument anyone and everyone.


mukam karoti vācālaṁ panghum langhāyate girīm

[yat kṛpā tam ahaṁ vande śrī gurun dīna-tāranam]


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

    [Bhavārtha Dipikā, maṅgala stotram, 1]


    Our knowledge must make progress towards that line of thinking. It is He, He’s everything, and He can make anything as His mediator, instrument. And as much time as He likes, everything at His disposal, His sweet will. We shall live always under His sweet will. We have come out to serve His sweet will, sweet autocracy; sweet but autocratic temperament, but sweet we are told. We are out for that. Our masters are of that nature, sweetness, love. That voluntarily they come to submit to the servitors, but no right can be asserted. No right can be asserted, all voluntary.


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


    Ha, ha. There are thousands of men from that side, and you are few, five, six, or ten...


Jayatīrtha Mahārāja: ... want to know whether or not you’ll enlist me in your service, because my previous service was taken away from me.


Devotee: ____________________________________ [?]


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


Dhīra Kṛṣṇa Mahārāja: He, Jayatīrtha Mahārāja is saying he wants you to enlist him in your service, because his previous service has been taken away from him.


Śrīla Śrīdhara Mahārāja: Is it such?


Jayatīrtha Mahārāja: Well, they’ve given ultimatum that either I agree from today never to hear Your Divine Grace’s words again, or otherwise I have to leave ISKCON. So taking those two things into consideration I decided that I could not become disconnected with your words. That it was easier for me to become disconnected with ISKCON. At least on that plane. I think the ISKCON which Prabhupāda started, you’re also one of the members of.


Śrīla Śrīdhara Mahārāja: Hmm? What does he say?


Dhīra Kṛṣṇa Mahārāja: He says the ISKCON that Swāmī Mahārāja he began, you are also a member of that ISKCON.


Śrīla Śrīdhara Mahārāja: If you give so much stress to his words, he wanted to make me President.


Devotees: Jaya. (Group laughter)


Śrīla Śrīdhara Mahārāja: Because I remember that, once he came and proposed to me that, requested me to become President of ISKCON. That he did. Gaura Haribol. But it is very deplorable to me to think that the so called ISKCON committee is so eager to go away from me. In other words, I see that ______________ [?] sincere feeling, this is heart’s, and objectionable to certain extent, but still I cannot but think so. That principle they have got, the principle of ISKCON, not the _________ [?] but the spirit. If they’re ISKCON properly, they’re promised to a particular idea. So deviation from that idea is but a shadow of ISKCON. Created, designed by Swāmī Mahārāja, ISKCON. It is very lamentable thing. Hare Kṛṣṇa. Hare Kṛṣṇa. A sincere soul like you will have no room there.


    It reminds me, when I was ________ [?] Kalna Congress Committee, nineteen twenty one, or so. The British Government also announced a rule that whoever will be in connection with the Congress Committee they should be all captured. Then the Bar Association of Kalna they took a resolution, they avoid the prison because the Congress also announced that we shall disobey law, because the disobeying program. So the Congress Committee of Calcutta composed mainly by the Advocates, they had a resolution that to save our Congress Committee we should not accept the direction of the Central Congress to disobey law. So there was one man who was, “No. I must obey the order of the Central Committee and I court arrest.” Then he was dismissed from the local Congress Committee. “If you are here within then we will also be connected with your offence. So save us, the Committee, from courting the arrest.” And he was eliminated. Then another, sober man, in the Committee, he told, “He who is really obeying the orders of the Central Congress Committee and he’s eliminated. And bogus Committee we are satisfied with that. It is rather, we shall resign. We are not bold enough to carry out the order of the Central Congress Committee, we should resign. And that man who is new friend he will construct the Congress Committee.”


    So a sincere seeker after truth is simple and also a strong personality, then appreciated by Swāmī Mahārāja himself, you have no room, because you cannot separate yourself from myself. And who had so much affection all through his life from Swāmī Mahārāja. I enjoyed his company always. And I cannot give my, personality, real person, personal realisation, that is my own existence, to be flattered by their committee voices. Can’t give ditto to their resolution. Anyhow, God’s will. ________________ [?] sincere that will bring victory with them, those that are sincere.


Devotee: _________________________ [?]


Śrīla Śrīdhara Mahārāja: Eh?


Devotee: _________________________ [?]


Śrīla Śrīdhara Mahārāja:


[pārtha naiveha nāmutra, vināśas tasya vidyate]

na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati


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


Kalyāṇa means sincere to their purpose, but not power seekers. Power seeking, towards his nature in the administration. Hare Kṛṣṇa. Hare Kṛṣṇa. Considers me such a bitter, hopeless poison. My association is a virulent poison to the existence of ISKCON. So such severe warning against me. There will be conversations, that is they’re open to all, they may find fault there when what I’m speaking that is not according to the scripture, or in accordance with the advices of the Vaiṣṇavas. It is open. Gaura Haribol. So anyhow it’s all for the best. We are to take to that maxim.


tat te 'nukampāṁ susamīkṣamāṇo, bhuñjāna evātma-kṛtaṁ vipākam

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


    [“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]


    Whether the society or the Godhead? Whom to select? Svajanam ārya-pathaṁ ca hitvā, bhejur mukunda-padavīṁ.


[āsā maho caraṇa-renu-juṣām aham syām

vṛndāvane kim api gulma-latauṣadhīnām

yā dustyajaṁ svajanam ārya-pathaṁ ca hitvā

bhejur mukunda-padavīṁ śrutibhir vimṛgyām]


    [“The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to renounce, and they have sacrificed even their religious principles to take shelter of the lotus feet of Kṛṣṇa, which are sought after by even the Vedas. O grant me the fortune to be born as a blade of grass in Vṛndāvana, so that I may take the dust of those great souls upon my head.”] [Śrīmad-Bhāgavatam, 10.47.61]


    We cannot sacrifice our noble aspiration, the inner voice, our spiritual conscience. Under no circumstances ________________ [?] we should be a traitor to my inner guide. That is my ultimate view, thoughts, cannot be insincere. We must not be insincere. Try to maintain ones sincerity, my sincere faith to the Lord. We’re out for Him and not for me, acquisition in His name, as Guru bhogi, to enjoy, to exploit Guru. The exploitation in the name of God, exploitation in the name of Guru, and Vaiṣṇava, and śāstra, this is also existent. Perhaps now the time has come to make us careful from the continuation of such anartha on the way. The exploitation in the name of the Lord. Let us accept the poverty, the helplessness, in His name. He’s our saviour. And for any other proposal of any committee, wealth, or resources, we should commit against my Lord of heart, Lord of love. We should stick to that, whatever circumstances may come to threaten us.


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


Jayatīrtha Mahārāja: They also passed a resolution, thinking that I would probably leave, they passed a resolution saying that if any Ācārya leaves ISKCON, then all of his disciples actually belong not to him but to ISKCON. They’re devoted actually to ISKCON not to him. And therefore the other Ācāryas will be free to try to convince them to give up their spiritual master and take initiation from one of the other Ācāryas.


Śrīla Govinda Mahārāja: _________________________ [?]


Śrīla Śrīdhara Mahārāja: They should have to take risk of that sort of behaviour, and that will be atomic bomb to their own disciples. The Tamal Kṛṣṇa Mahārāja I think he’s taking the leading part. But that heavy position, awkward position, the other day he felt, and with the same argument with you, putting against them. Mostly on the basis of that he was reinstated. That this effect of changing the faith of their Guru, on the Ācārya, or Guru, will have reaction in the whole of ISKCON and will shake the very foundation. Is it a play, what Swāmī Mahārāja began there, is it a play? That the wholesale Ācārya and the disciple, their relation it is a fun? So lightly to be tackled. What will, reaction will come in the other disciples when connect and disconnect in any way. And the charge that was made by Rāmeśvara to me in a case of single person, and in such great difference. And they’re making wholesale same, with a wholesale way, wholesale disease. It is horrible to think, the future of ISKCON. Gaura Haribol. God save them from such heinous and suicidal step they’re going to take. Can’t, unthinkable. They go from door to door and dissuade the disciples. Is it a business? Even the mundane merchants they will be ashamed to take such steps against their co-workers, who the other day had so much reverence, and he’ll be treated like this. I can’t think any more.


Śrīla Govinda Mahārāja: __________________________________ [?]


Śrīla Śrīdhara Mahārāja: I am going, in Swāmī Mahārāja’s words, “I’m going to faint, to think the future.” Kṛṣṇa. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. 


Śrīla Govinda Mahārāja: ________________________ [?]


Śrīla Śrīdhara Mahārāja: What do you think?


Jayatīrtha Mahārāja: I think that in the name of Swāmī Mahārāja and in the name of Your Divine Grace we have to establish a genuine Vaiṣṇava society.


Devotees: Haribol.


Śrīla Śrīdhara Mahārāja: Or to save the ISKCON from its sure, immediate death, I shall be dumb? What do you think? I go to cypher. Henceforth I don’t express myself in any way, I will be silent. Do you think ISKCON will be saved at the cost of that, by the same? It is intolerable that ISKCON which has got so much honour and prestige in the whole of the world, and they will entertain this campaign to sever the disciples wholesale from their Ācārya. Then, what the world will see, look at them with what relish, come with laughter, a ludicrous thing. His question of faith is being murdered. The faith is ready to be murdered.

Nitāi Gaura Haribol. Nitāi Gaura Haribol. What about Haṁsadūta Mahārāja, is he there?


Jayatīrtha Mahārāja: Haṁsadūta Mahārāja, when he was confronted with the proposal never to come and see Your Divine Grace again, he agreed with them. But he told me privately he didn’t care much for them, he would do whatever he cared to do when he saw fit. But that he would agree in order to keep peace with the institution. I think generally because he wants a good market for his books that he’s printed.


Śrīla Śrīdhara Mahārāja: His diplomatically wording.


Jayatīrtha Mahārāja: But they did not leave me so much choice as that. They saw me as the ringleader of the whole rebellion.


Śrīla Śrīdhara Mahārāja: Yourself?


Jayatīrtha Mahārāja: Myself.


Śrīla Śrīdhara Mahārāja: The ringleader?


Jayatīrtha Mahārāja: I’m the ringleader, and they wanted to capture me for sure.


Śrīla Śrīdhara Mahārāja: And Dhīra Kṛṣṇa Prabhu is eliminated from the position of ringleader.


Jayatīrtha Mahārāja: He may be the co-conspirator.


Śrīla Śrīdhara Mahārāja: You are more dangerous?


Jayatīrtha Mahārāja: Yes, because I’m more powerful, therefore more dangerous.


Śrīla Śrīdhara Mahārāja:


[veda nā māniyā bauddha haya' ta nāstika] vedāśraya nāstikya-vāda bauddhake adhika


    [“The Buddhists do not recognise the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.”] [Caitanya-caritāmṛta, Madhya-līlā, 6.168]


Jayatīrtha Mahārāja: I went to the farthest extreme that I thought I could to compromise. I offered them like this, that none of my Godbrothers would have to work on my behalf to enlist any new disciple. Only my disciples would go on like that. That I would agree not to display any picture of Your Divine Grace anywhere in our temple. That I would agree not to circulate your tapes to any of my disciples. And that I myself would only listen to your tapes in private. And that I would keep no picture in my own room of Your Divine Grace. To that extent I said I would compromise in order to keep the society in a unified condition. But that they refused to accept.


Śrīla Śrīdhara Mahārāja: Then you are to banish Śrīdhara Mahārāja from your heart.


Jayatīrtha Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Won’t allow him enter...


Jayatīrtha Mahārāja: Exactly. They told me that exactly.


Śrīla Śrīdhara Mahārāja: ...the area of your consciousness. You must keep him outside, rather, cast him outside, throw him outside. Not only that, you will have to preach against him, join us in chorus.


Jayatīrtha Mahārāja: Yes. So I told them, I would be willing to be silent about Your Divine Grace, and that I would not propagate the matter but keep it to myself only. Because one or two had mentioned that my relationship with you was internal and could be kept that way. But then when they also went to say that even internally it could not be tolerated, even privately it could not be tolerated, then I thought this is impossible.


Śrīla Śrīdhara Mahārāja: Rāmānanda Rāya, went in darśana of Jagannātha, went straight to Mahāprabhu, Kaśirāma Paṇḍita, met Kaśirāma. Mahāprabhu told to Rāya that, “He has come from his place of service. Rāya, have you darśana of Jagannātha.”

    “No, no, I have come straight to You.”

    “What have you done? On the way to Jagannātha temple you did not go there, and you came straight to Me. What have you committed?


rāya kahe, caraṇa — ratha, hṛdaya — sārathi / yāhāṅ lañā yāya, tāhāṅ yāya jīva-rathī


    [Rāmānanda Rāya said, “The legs are like the chariot, and the heart is like the charioteer. Wherever the heart takes the living entity, the living entity is obliged to go.”] [Caitanya-caritāmṛta, Madhya-līlā, 11.37]


    “I can’t help, my heart took me straight to You, even avoiding Jagannātha on the way. I’m helpless. What can I do? I can’t help. My heart took direct to You. I couldn’t control my heart, and so the body was carried.”


    And maybe your case is similar.


Jayatīrtha Mahārāja: There’s nothing similar between me and Rāmānanda Rāya.


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


Jayatīrtha Mahārāja: They told me, “On one side is the opinion of all your Godbrothers, and on the other side only this Śrīdhara Swāmī’s opinion.” So I took it that - I heard one story once about how one Tulasī leaf was - that they were trying to weigh Kṛṣṇa, I think, and whether it’s a bona fide story I don’t know.


Dhīra Kṛṣṇa Mahārāja: Yes, it is.


Jayatīrtha Mahārāja: But some much gold of the queens of Dvārakā were placed on one side, and on the other side one Tulasī leaf.


Śrīla Śrīdhara Mahārāja: ________________________________________________ [?]


Jayatīrtha Mahārāja: I think that some of my disciples are captured by Your Divine Grace already, since coming here. So perhaps they’ll infiltrate to the others your message. So I told them myself that I would not make a personal attempt to take even a paisa from the institution, neither any building, neither any man, neither any other resource. Whatever came to me out of its own accord I would engage that in Kṛṣṇa’s service, but that I wouldn’t file or litigate even for a paisa of the whole affair.


Śrīla Śrīdhara Mahārāja: That I cannot sell my independence, my freedom. My religious, my spiritual freedom, I can’t sell for any price. That was your spiritual consciousness I cannot sell for any price. I must follow my own caitya Guru. The Guru within I can’t avoid his dictation, disobey his dictation. At any cost I must maintain his prestige that is guiding within me, on behalf of Swāmī Mahārāja. Swāmī Mahārāja living inside me, I can’t banish him.


Śrīla Govinda Mahārāja: _________________________________________ [?]


Śrīla Śrīdhara Mahārāja: A most heinous, it is direct offence to the faith, the śraddhā.


Śrīla Govinda Mahārāja: _________________________________________ [?]


Śrīla Śrīdhara Mahārāja: The other day the same question they posed.


Śrīla Govinda Mahārāja: _________________________________________ [?]


Śrīla Śrīdhara Mahārāja: The ruling, mental posing, attitude, prejudice, they come, the position of a ruling vanity, we are ruler.


Śrīla Govinda Mahārāja: _________________________________________ [?]


Śrīla Śrīdhara Mahārāja: When Pāṇḍavas they are, after, in the gambling, and Draupadī’s dishonouring, all these things, when there came another treaty that they will go to the forest for twelve years, and then one year in unknown quarter, then they may come and take the share of their kingdom. A decision was made and the Pāṇḍavas they’re going to the forest, those five, and also Draupadī following. Kuntī also of course kept in charge Vidura, as mother, and the six are going to the forest. At that time Sahadeva, he was going, some only with - Bhīma, Duryodhana, er, Yudhiṣṭhira Mahārāja going with his glance upward, and Bhīma with his hands, fluttering. “Only after twelve years I shall satisfy the itching of my hands.” Then Arjuna he’s shedding tears profusely. And they have told what was the meaning. Arjuna when he will come back, “I shall use weapons in such a profuse way in a current to take the revenge.” Then Nakula, or someone, he’s smearing the ashes, that for son maybe. And Sahadeva, what I mean here, he went with his hands, with his palms, by covering his face with his palms. And what was the meaning, that he can’t look, he was the astrologer, Sahadeva, a very good astrologer, and it was said that he cannot look at the future figure of the empire, he can’t, he’s closing his eyes. The future, he’s seeing the very dangerous future will come in the Kuru vaṁśa. By the astrological knowledge he’s fully conscious of that, and he can’t see, cast his eyes, look in the environment. He’s covering his face.


    Same thing, something like that has come on me. I can’t cast glance into the future of ISKCON. I’m afraid to look at their future. I feel from what step they’re taking is deeply deplorable. Gaura Haribol. And I am connected with that. What Swāmī Mahārāja will think of me, what he’ll think of me? My connection is going besides them in circle from his activity.


Devotee: ___________________________________________ [?]


Śrīla Śrīdhara Mahārāja: The Pāṇḍavas are five, and the Duryodhana party hundred, so banished, Pāṇḍavas were banished.


End of 82.03.05.A



Start of 82.03.05.B


Śrīla Śrīdhara Mahārāja: Nitāi Gaura Haribol. I was told from friends, several selected leading persons will come to meet here, is it not?


Akṣayānanda Mahārāja: We were also told that.


Dhīra Kṛṣṇa Mahārāja: This may be a later development.


Śrīla Śrīdhara Mahārāja: That is uncertain?


Akṣayānanda Mahārāja: In the light of this new news this may not happen.


Śrīla Śrīdhara Mahārāja: That is not possible. Who is the most enthusiastic member in this sort of last resolution, or conclusion? The leading man?


Akṣayānanda Mahārāja: Tamal Kṛṣṇa Goswāmī.


Śrīla Śrīdhara Mahārāja: Tamal Kṛṣṇa?


Akṣayānanda Mahārāja: Yes. Ha, ha. Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Swāmī Mahārāja told, _____________ [?] desperate. I want to send him to China. He’s the greatest type of desperate man. ________________________ [?]

Who’s inconsiderably bold, dampita [?] Inconsiderate and bold, desperate.


Śrīla Govinda Mahārāja: ________________ any question ______ [?]


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: Any question ___________________ [?] Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.


Śrīla Govinda Mahārāja: Any religious question?


Dhīra Kṛṣṇa Mahārāja: This is the epilogue.


Śrīla Śrīdhara Mahārāja: So we may invite questions from the newcomers. Any enquiry have they got?


Śrīla Govinda Mahārāja: Do you have any questions?


Devotee: I used to visit Mahārāja a few years ago with Subhaga, and take prasādam here.


Akṣayānanda Mahārāja: Druvanātha used to come and see you with Subhaga Prabhu.


Śrīla Śrīdhara Mahārāja: Who?


Akṣayānanda Mahārāja: Druvanātha came...


Śrīla Govinda Mahārāja: ____________________ [?]


Akṣayānanda Mahārāja: He’s been here before. He used to get your darśana before, together with Subhaga Prabhu.


Śrīla Śrīdhara Mahārāja: All right.


Devotee: Mahārāja. In the case of reverses, how does one know, in the absence of his Guru Mahārāja, if this is Kṛṣṇa’s plan, or if he’s made some mistake?


Śrīla Śrīdhara Mahārāja: What does he say?


Aranya Mahārāja: He’s asking, in the absence of ones Guru Mahārāja, how does he know if it’s not Kṛṣṇa’s plan, or it’s a mistake?


Devotee: If there’s some reverse, some reversal.


Śrīla Śrīdhara Mahārāja: Mistakes, there may be many, the world is full of mistakes, but Kṛṣṇa’s plan is at the back of everything, because artificial arrangement cannot remain. The free will is to be, many free will to be adjusted, to be harmonised. So free will has got its chance to keep its freedom, and then only harmony will be peaceful and happy. So generally it does not interfere with the free will of the jīva so this happens. The whole thing is like that. Otherwise His Absolute Will might have been in such a way that no disturbance, no prison, no māyā could be present to keep up the peace.


na kartṛtvaṁ na karmāni, lokasya sṛjati prabhuḥ

na karma-phala-saṁyogam, svabhāvas tu pravartate


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


    “I am independent and I don’t interfere with their independence. Independently they should come to realise what is what, and accept the good, and that is desirable.”


    The one and many, the relationship not of coercive necessity, not of coercive character, not of necessity. Free adjustment. The Absolute freedom and so many relatively free parts there must be harmonised in some proper understanding, that is adjustment. Otherwise māyā could not exist, the jīva could not exist. They’re all one, and that will be something like nirviśeṣa-brahman. The play, the līlā, presupposes one and many, and the relation sometimes opposition, sometimes acceptance, in this way. From the ultimate standpoint it will be seen like that. So the background has been given to us, whatever position you find, don’t be discouraged, don’t be unsatisfied. That is also within the boundary of the Lord, Kṛṣṇa. So don’t be afraid, wherever you be, have your position. Last extremity, does not matter. But try to have faith in Him, that is good. Hare Kṛṣṇa. Hare Kṛṣṇa.


Devotee: Mahārāja, how a householder can serve his Guru best, to achieve the best, good result?


Śrīla Śrīdhara Mahārāja: Not question of householder, that is posing, or a sannyāsī. The householder may be a better servant than a sannyāsī. Only how much he’s prepared to sacrifice for the Lord. We have seen, when we were in the first Gandhi movement that so many gṛhastha like C.R. Das. He risked everything but so many volunteers ran away when chased by the police. But as gṛhastha he did not shirk back an inch. His sister, his wife, his only son, all arrested, he’s unaffected. He’s gṛhastha, the whole money is going away, does not care for it, he was gṛhastha. But many volunteers that left everything, all connection, to give them for the service of the country, they could not stand the frowning of the police at that time, we saw.


    So in Rāmānuja sampradāya there is a story that there was one gṛhastha devotee, Dhanudas [?] and there were so many sannyāsī disciples of Rāmānuja. Rāmānuja had special affection towards Dhanudas. The sannyāsīns could not tolerate that. So one day Rāmānuja made some arrangement to show that why he had got such special attraction for Dhanudas though he’s a gṛhastha. He, when the sannyāsīns went to take their bath, by his instruction, some of his disciples they interchanged the position of their dress.

    So after taking bath from ________ [?] the sannyāsīns coming, “Where is my dress? Who has put his here? I don’t find, I put my dress here. You have taken it there. In this way you have taken.”

    In this way such a quarrel came into existence that Rāmānuja had to come out. “What is the matter? You are all sannyāsīns. Only displacement of your dress from here to there has created you so much pain. But you are all sannyāsīns.”

    Anyhow, that was stopped. Then he managed, he called for Dhanudas. He came. And sent one of his most confidential disciples, “Go and take away the ornaments from the body of Dhanudas’ wife.”

    He went, and she was lying on the bed. Dhanudas was called away to Rāmānuja, he was sitting there. And he was very stealthily taking away one by one what ornaments she had. And then when she turn her side, he came away, he fled away. And that was presented to Rāmānuja, such things have happened. Then Dhanudas was let off. He went to his house.

    And his wife told, “Is there any dearth of money in the Maṭha?”

    “Why do you say so?”

    “That Prabhu, he came, and as you had not come, the door was not shut from inside, he entered and he took off one by one the ornaments whatever on my body. So perhaps there must be some want of money there.”

    “But then, what did you do?”

    “Then I turned my body from right side to left side, and he fled, perhaps he thought that..

    “Why did you do so? Why did you not allow him to take the ornaments from the other side?”

    “Yes, only for that, when one side taken off, to give him the chance to take from the other side, I also turned the body.”

    “Then it is all right.”

    Then Rāmānuja presented, “That such is the case with Dhanudas and his wife. And they’re gṛhastha, and because I have much affection for them, you sannyāsīns you are very jealous of that.”


    So something, offering, that is a possession only, but the heart within, and as much as one can offer it to the Supreme he’s great. In Mahāprabhu’s time so many gṛhastha. All the, many of the parṣada bhakta they’re all gṛhastha, but they were not less important devotees. The question of heart, inner posing, not outer stand.


    There was another gṛhastha devotee of Rāmānuja, I forget the name. In a village perhaps, a very poor man. Rāmānuja, in a preaching tour, went to his house and became guest, and the husband has gone on begging, they lived on begging. And only the young wife was at home. And three, four, disciples, Rāmānuja became guest in his house. And what to do? How long after the husband will come can’t be said. So how to manage with ____________ [?] Vaiṣṇava, Guru ___________ [?] has come.

    Then she thought that one rich merchant, man, he had some attraction for this lady. That lady thought that, “I don’t see any other way to serve my Gurudeva with his disciples. Only one ray of hope that if I go to that gentleman he may give enough, to serve them.” She straight went to him and asked that, “I want some, in the absence of my husband, my Gurudeva with disciples has become my guest. I want to serve them well. So if you kindly give some articles, necessary things.”

    Very gladly he gave all these things, and thinking that his will will be satisfied. So she also was conscious of the fact and took everything, managed. When she cooked and served, and Rāmānuja with his disciples taken prasādam and sleeping, taking rest, her husband came in. And first finding that there’s honourable guests in his house.

    And there was another, rich disciple of Rāmānuja, but Rāmānuja avoided them and came to the poorest man, poor disciple.

    Then, after seeing he was very joyful, and then next thinking, “What about their, what they have taken?”

    “Yes. I have managed anyhow. I begged from some gentleman all these things, and they have finished, taking rest. And I am waiting for you. You take what is there, the prasādam of the Vaiṣṇava, Guru, and after that I shall take.”

    Then, Rāmānuja was staying, Rāmānuja could guess that such a poor man, how she could manage to serve us in such a way. He asked the lady, “Take some prasādam, and the gentleman who has supplied all these things for the service of Nārāyaṇa, please give some prasādam to him.”

    Perhaps some other more secret arrangement. Like Bilvamaṅgala, when the lady went to visit the gentleman he took some prasādam of Rāmānuja himself, ucchiṣṭha, and offered to him. And he took it and his bad motive vanished, and he honoured the lady, and she came back. So this is also an instance that at the cost of her chastity she wanted to perform Vaiṣṇava sevā, Guru sevā. The body was hated, neglected so much so. The Vaiṣṇava sevā is of such high order it is almost inconceivable to us, almost inconceivable, but still, the example is there.


    Once I, in Ellor, that Kovur Maṭha, Rāmānanda _______ [?] in the District of Ellor, I approached that for collection there, and one man told, there was a big zamīndār, and he had a case in the Court of Justice, some Balaram or someone, Rāmānanda sampradāya.

    “If you get a word from the judge to the man, then he can help you substantially.”

    I myself and Mādhava Mahārāja, he was Hayagrīva Brahmacārī at that time, both of us approached the judge, Balaram or Baladev, something. And told that we want money for Rāmānanda Gauḍīya Maṭha there on the banks of the Godāvarī. We’re out to collect funds and we think, we are told that one zamīndār he may contribute something substantial. And if you kindly give your word in any way then it may be successful.

    “You swāmīji, do you request me to do this? There is a case in my court and he will expect something from me in return. Then you swāmīji, will you advise me to do that?”

    I told yes, because in your sampradāya such examples of Vaiṣṇava sevā, or Guru sevā. We hold that this post is given by the Lord to you, and if you utilise this position for the service of the Lord then there will be no bad pressure, consequence. And in your sampradāya we find that the Ranganath temples are built by the dacoits. And one lady, risking her chastity, she served the Vaiṣṇava and Guru. So ordinary moral rules have nothing to do with the service of God. It is, svajanam ārya-pathaṁ ca hitvā, bhejur mukunda-padavīṁ.


[āsā maho caraṇa-renu-juṣām aham syām

vṛndāvane kim api gulma-latauṣadhīnām

yā dustyajaṁ svajanam ārya-pathaṁ ca hitvā

bhejur mukunda-padavīṁ śrutibhir vimṛgyām]


    [“The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to renounce, and they have sacrificed even their religious principles to take shelter of the lotus feet of Kṛṣṇa, which are sought after by even the Vedas. O grant me the fortune to be born as a blade of grass in Vṛndāvana, so that I may take the dust of those great souls upon my head.”] [Śrīmad-Bhāgavatam, 10.47.61]


    Crossing the law of the country, and even society, the absolute call of the Lord for the service should be attended to.

    “Then yes, I shall do.”

    Then through the Pleader _________ [?] Pleader, that gentleman he put a word to the Pleader, and of course what we wanted that zamīndār ____________ [?] he did, gave that.


    So this way, neither gṛhastha or sannyāsī, who can give more from the inside, he can get more, he’s great. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol.


    That Durvāsā’s case is like that. Durvāsā was guest to Ambarīṣa Mahārāja. And then he came to take his bath in Yamunā, Dvādaśī day. And Durvāsā found the time of pāraṇa is expiring so took something there in the banks of Yamunā. And he thought, “What Ambarīṣa is doing? He has accepted me as guest. Without feeding the guest one should feed himself. But at the same time the time of pāraṇa is also going away. Then what he’s doing? He’s regarding for Ekādaśī or regarding for guest like me?” Then he came.

    And Ambarīṣa Mahārāja also consulted his assembly authorities, paṇḍits, scholars. “What to do? He’s my guest, I must feed him and then serve him, and then I shall take anything. But at the same time the pāraṇa time is being over. If I don’t take anything then the vrata will be disturbed, offence against the Ekādaśī vrata. What to do?”

    They thinking advised, “Take one drop of water from the kuśa grass and put into the mouth. Then it will be taking something and not taking, both.” He did so, and waited.

    And Durvāsā he meditated and saw, “Oh, he has kept pāraṇa, and neglecting me.” He came furiously. “You Ambarīṣa you disrespected me.”

    “Then what to do? I asked the śāstric paṇḍits and according to their advice, I put a drop of water into my mouth. You see the things. But I did not eat practically, did not eat.”

    “No, no. This is sufficient disregard to me.” In this way he tore one of his yata, the tuft of hair and threw against him, in the line of fire it is approaching to burn.

    He is there, undisturbed. “If I have committed anything wrong, let my body be burned by the fire.”

    But Nārāyaṇa, because he was an exclusive devotee, so He gave orders to Sudarśana to protect him always. At once Sudarśana came between and the fight began between Sudarśana and that fire that came out from the jata of Durvāsā. And that fire waning perhaps, created, and that was defeated by Sudarśana and pushing towards Durvāsā.

    And Durvāsā thought, “What is this? As a reaction it is coming to burn me instead of burning him.” He began to fly away, to run from. Wherever he’s going the flame is following him. Then went to Brahmā, there also approaching. Then went to Śiva.

    “No, no, we cannot give you protection against Nārāyaṇa. He’s direct servant of Nārāyaṇa. We are all helpless there.

    “Then what to do?”

    “Go at once to Nārāyaṇa, no other alternative.”

    Then what to do? He went to Kṣīrodakaśāyī Nārāyaṇa. Then Sudarśana kept a little mild position. “This is the fact. You save me. You save me.”

    “Yes, I shall save you, but first matter is such. I already ordered Sudarśana to protect Ambarīṣa. He’s My continuous devotee, permanent devotee. So it has happened.”

    “Yes, unhappily. But what is your decision?”

    Nārāyaṇa told, “You have to go to that Ambarīṣa. I can’t do anything. I can’t help you in any way. You are to go to Ambarīṣa.”

    “What do You say? You are Master of the situation. He’s Your servant, and You like to send me to him, that means You won’t help me.”


    “But what can I do?”

    “That is the rule, fall.”

    “But he’s a gṛhastha, I’m a sannyāsī. And I’m a brāhmaṇa, he’s a kṣatriya. And it is Your creation, and now, why do You break the law? And law is made by You in the śāstra that brāhmaṇa, sannyāsī, he should get the better position.”

    “Yes, that is so, but that is formal, but come to the absolute consideration.”

    “The brāhmaṇadi, You are brāhmaṇadi, You are supporter of the brāhmaṇas and I am a brāhmaṇa.”

    “Yes, I’m a supporter of the brāhmaṇas, because they have got their greater recognition for Me than others. But what did you do in the present case? Ekādaśī is the vow connected with Me, and Ambarīṣa gave respect to Me by observing My vrata. You yourself did pāraṇa to keep up your own vrata, vow. And he also, for My sake, he had to do that, and you could not tolerate that he honoured Me. Not for personal satisfaction, but he took a drop of water in honour of the vow that is connected with Myself, and you could not tolerate that he should serve Me. And you say you are a brāhmaṇa so I must oblige you, what is this? Then another, you say you’re a sannyāsī, he’s a gṛhastha, but when you threw that fire to burn him, he did not fly away. He was standing there like a criminal. “If I have committed anything wrong let the punishment go on with me.” But what about you? Being sannyāsī you are running through the whole of the universe to save your life. But he did not care to save his life Durvāsā. Who is greater, you consider.”

    Then Durvāsā was a little weakened. “Then if I go to him and he does not forgive me?”

    “No, no. Go and see. He’s not of that kind of Vaiṣṇava. They’re not brāhmaṇa, they’re Vaiṣṇava, go and see.”

    Then Durvāsā was compelled to come back to Ambarīṣa. And that Ambarīṣa standing in the same posture, thinking that, “What I did, what offence I did that on my account the brāhmaṇa is being disturbed in such a way? I am a sinner, a criminal. On my account the brāhmaṇa is being, have to suffer so much.” In this attitude he’s standing. “And how can I take food. He was my guest. Without feeding him, I can’t take any food.” He’s waiting there.

    And Durvāsā when came and found that, “Like a criminal attitude Ambarīṣa was standing waiting for me. First he will honour the guest and then he can, this way.” Then Durvāsā came to him, and then still the Sudarśana won’t care, He’s going to burn Durvāsā. Then Durvāsā had to appeal to Ambarīṣa. “I went to Nārāyaṇa, He told that to come to you. You ask the Sudarśana that He may not burn me.”

    Then Ambarīṣa with folded palms began chanting praise of Sudarśana. “If I have a drop of devotion for Nārāyaṇa, if anything good things I have done in the world, so I pray Sudarśana You stop, don’t harm my guest Durvāsā.”

    And then that Sudarśana then He was satisfied and Durvāsā was relieved.


    So gṛhastha and sannyāsī, brāhmaṇa and kṣatriya, the formal and absolute consideration. Devotion, our attract to the central truth, that has got paramount position. And all else are of relative value, everything. Attraction, adherence, faithfulness to the central truth that is all in with,


sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]


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


    That clarion call, we must keep it in the ear and heart always. Anything coming in clash with that absolute call must be rejected summarily. And one who has got that attitude in him, he’s noble, he’s great, he’s perfect. That is the truth, that is to be enquired and to be known. Adherence. So Uddhava told the gopīs, svajanam ārya-pathaṁ ca, [Śrīmad-Bhāgavatam, 10.47.61] cross the law of the śāstra and their own relative consideration, everything. They have risked everything for the service, for the satisfaction of Kṛṣṇa. So Uddhava aspires, “That I like to have a birth in this Vṛndāvana as a creeper, or a grass, so that the feet dust of these divine damsels may touch on my head.” That is the prayer of Uddhava who’s the greatest of the devotees of Kṛṣṇa. Gaura Haribol. Gaura Haribol. Gaura Haribol.


    So not much of the form, but the material things that can save us. Reality within the form, that is to be search for, and we must try to get that, whatever little, irrespective of all considerations of the outer cover. The spirit of the truth is this. The loving centre, absolute good, beauty, charm, that has been given. The faith, absolute faith in Him, and also our preparedness for the service of Him, to obey Him at all cost. That should be the object of our life, all. All animation must be of that wealth. And Mahāprabhu asked us to preach this, give this secret. The secret success of everyone is this, and go and talk to anybody you meet the secret success of their life. The success of your life lies here, Kṛṣṇa consciousness. This is Kṛṣṇa consciousness, the Kṛṣṇa conception of the ultimate cause. That should be the only object of our search, at every cost, and every time, every place, irrespective of anything else.


sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ


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


ājñajaiva guṇān doṣān, mayādiṣṭān api svakān

dharmmān saṁtyajya yaḥ sarvvān, myāṁ bhajet sa ca sattamaḥ


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


sādhavo hṛdayaṁ mahyaṁ, sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti, nāhaṁ tebhyo manāg api


    [“The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.”]

    [Śrīmad-Bhāgavatam, 9.4.68]


    In Durvāsā, Ambarīṣa case this śloka occurs.


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]


    “As if I’m not free, bhakta-parārdhīno, I’m dependent on My devotees. Durvāsā, this is My attitude. I plainly speak to you that I’m not independent, I’m dependent to My devotees.”


    Why? That explanation is also given. Dārāgāra-putra, leaving their house, their sons, their wives, wealth, everything, they have risked them for My service. Kathaṁ tāṁs tyaktum utsahe, how can I be expected to desert them, Durvāsā? You consider it. One who has risked his everything, and for Me only, and how can I leave them, in any condition, in any plea? It is impossible. So though I am Absolute, Absolutely free, still I am as if I am dependent to them. My consideration is such. I can’t throw them out easily. But this is my position you know. And they’re also not traitor. I send it to them and you will be properly treated there. I have got every understanding.”


[ye dārāgāra-putrāpta-, prāṇān vittam imaṁ param
hitvā māṁ śaraṇaṁ yātāḥ, kathaṁ tāṁs tyaktum utsahe


    [“Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?”] [Śrīmad-Bhāgavatam, 9.4.65]


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

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


    This is not imagination, this is realisation of the reality. Such world existing, such plane existing. Such transaction between the Lord and His servitors existing. It is concrete thing, concrete reality. And what I think to be concrete reality, that is all apparent, that can vanish any moment, and that’s sure to vanish. But if we can take our shelter in such plane where such līlā, pastimes, between the devotees and the Lord, we can acquire merit to have our life to live in that plane we cannot but be happy. And eternal life we may have there. With that aspiration we have come out. No charm for other dazzling apparent proposals that may come to entice us from all directions, from every direction. Eliminate, eliminate, tanmo, tanmo, neti, neti, neti. I want this. My selection for this Kṛṣṇa consciousness in Vṛndāvana. All else, that proposal that came to me from different quarters, that must be eliminated, dismissed. I’m here, missing that. The Vṛndāvana līlā is only acceptable to us. We consider ourselves to be fortunate enough if we get, like our choice for Vṛndāvana Vrajendra-nandan, where the God Himself ...


End of 82.03.05.B



Start of 82.03.05.C


Śrīla Śrīdhara Mahārāja: Carrying the shoe on His head of His father. And He’s trying to touch the feet of His highest beloved. That God, homely God. God whom we can have in our home life. In home life, simple, plain, loving, best companion, Who can supply all the inner hankering fully to us. We hanker for that intimate, friendly relation with God. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi. We’re out for that, and by His grace let our thirst be quenched, satisfied. With His blessing, with the blessing of the Vaiṣṇava, Guru, and all good will from all. Gaura Haribol. Gaura Haribol. Gaura Haribol.


yasmin vijñāte sarvam evam vijñātam bhavati

yasmin prāpte sarvam idam prāptam bhavati


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


    If we can know Him, we know everything. If we can have Him, we have everything. Such things, and so intimately, what more, what more we may expect. But not without any price. We shall be ready to pay for that. That is such attainment, such highest attainment of life if we think, we should be ready to pay anything as price for that. No sacrifice will be thought greater for that. We shall be prepared with this attitude to approach Him. But He’s not cruel and harsh. He does not demand from us what is impossible, only what is real. He wants our heart, our cooperation, our free service. Our freedom He wants, our freedom. And if rather we can give, if we offer our freedom to Him, the freedom is more enhanced, in a more style colour the freedom comes out. Real freedom is in offering it to Him. That is real freedom. He’s a hero who can, he’s prepared to give his life everywhere, in every case of duty. Discharging his duty he can give anything, and his life, very easily, he’s a hero. He’ll give his life.


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

Nitāi Gaura Haribol. Nitāi Gaura Haribol.


Through the banks of the Ganges Nityānanda Prabhu walked, wandered. _____________ [?]


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.”]


    “He’s My life of life. Who will take the Name of Gaurāṅga, and he’ll surrender him to the ideal of Gaurāṅga, take His Name, surrender to Him, and I shall serve you. I promise I’ll be at your disposal. You only connect with Gaurāṅga, My Lord. My loving Lord Gaurāṅga you come to connect with Him and I’ll be at your disposal, to supply any service to you.”


    In this way Nityānanda Prabhu wandered on both sides of the Ganges here one day.

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

    And Mahāprabhu when after five years of His sannyāsa He came to this place, He was so magnanimous that all sorts of offences committed against Him in His previous life, He released them so easily, aparādha-bhañjan.


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.”] [Chaitanya-Bhāgavat, Antya, 3.541]


    All satisfied, fully satisfied, all, who came they are fully satisfied. Yā 're prabhu nā karilā dhanya, their all prayers were granted very lavishly.


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

Nitāi Gaura Haribol. Nitāi Gaura Haribol.


    Did Swāmī Mahārāja approach America with committee rulers or some other capital? What was his capital?


Akṣayānanda Mahārāja: One day Dr. O.B.L. Kapoor he said to Swāmī Mahārāja, when he was a chemist, he said, “You make me that mixture so I’ll get, I’ll take that formula and get Kṛṣṇa prema.”

    And our Prabhupāda replied, “Yes, I know the formula but I cannot mix it yet.”

    He said, “What is that formula?”

    He said,

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]


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

Nitāi Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. What’s the time now?


Akṣayānanda Mahārāja: Ten past nine.


Śrīla Śrīdhara Mahārāja: So any question?


Mādhava Mahārāja: Mahārāja, what is the difference between pure devotional service and the desire for the five kinds of liberation?


Śrīla Śrīdhara Mahārāja: Five kinds of?


Akṣayānanda Mahārāja: Five kinds of liberation, sāyujya, sārūpya, sāmīpya, sārṣṭi, sālokya, and śuddha bhakti?


Śrīla Śrīdhara Mahārāja: Śuddha bhakti does not want anything, even not liberation, dharma, artha, kāma, mokṣa.


paśu pakhī ho ‘ye thāki svarge vā niroye [taba bhakti rahu bhaktivinoda-hṛdoye]


    [“Be my life in heaven or hell, be it as a bird or a beast, may devotion to You always remain in the heart of Bhaktivinoda.”] [Gītāvalī, Śikṣāṣṭakam, 4.7, from The Songs of Bhaktivinoda Ṭhākura, page 136, ISKCON Press, 1980]


    Bhaktivinoda Ṭhākura says in his song that, “I want Your need to be satisfied. If You like, You need to keep in the, amongst the birds, or the beasts, or in heaven, or even as hell, it does not matter. But I may live in Your connection, that is my only prayer. Paśu pakhī, animal or bird. Ho ‘ye thāki svarge, either in heaven, or misery, in hell, does not matter. Only my concentrated prayer is in one part, Your connection. Taba bhakti rahu bhaktivinoda- hṛdoye.


nija-karma-guṇa-doṣe je je janma pāi, janme janme jeno tava nāma-guṇa gai


    [“Whatever birth I may obtain due to the faults of my worldly activities, I pray that I may sing the glories of Your Holy Name birth after birth.”] [Gītāvalī, Śikṣāṣṭakam, 4.3, from The Songs of Bhaktivinoda Ṭhākura, page 135, ISKCON Press, 1980]


    “Apparently my own karma I don’t get relief from the consequence of my karma. According to my karma I may be posted anywhere and elsewhere, but only my prayer is concentrated to only one point, that Your connection, Divine connection. Connection, a thread of love, prema, of service. That is only, the whole prayer concentrated to only the fine thread, Your connection. If You like me to go to hell, yes, I’m ready. No other plan, nothing of anything. Wherever You like to post.”


    The gopīs also told, when they’re offered, requested by Nārada to give their feet dust for the medicine for Kṛṣṇa’s headache. “You ladies, you don’t care for your future life. You are courageous to give feet dust to the heavenly Lord?”

    “Oh Nārada, we don’t care for our future. We may be chaste. We may be put to eternal painfulness. We care little for that. But what He is, at least for the time being, His little satisfaction, relief, what we are told leaving His headache in pain. A point, a drop of pain, the least possible pain, to remove that, when we come across the news, to do away with that, to efface that our whole existence can be put into the eternal fire.”

    The risk is so much, and so they’re so great. Inconceivably great is they’re position who has got so much risk at their heart. Gaura Haribol. Gaura Haribol.

    “Oh, nothing. Only His satisfaction. Only His satisfaction.”

    No consideration of ones own position.”


    Self forgetfulness, as we’re told the Christians say, “The Christ died, was of self forgetfulness, in his attempt to produce satisfaction in the object of our love.”


    The very higher nature of love is such. Love means such things, sacrifice, surrendering. Sacrifice one into fire. Die to live. The degree of death should be such, not only mouth deep, lip deep. But heart deep, and to the extreme. Die to live. As much as we take risk to die for the truth, so much we’re saved, the opposite. To have the truth, truth also comes to that extent within us. He’s not bankrupt. So this is the key to the highest success of ones life. And that key was taken by Mahāprabhu and Nityānanda Prabhu to distribute to all of us.

    “Take the key, enter the door, and go up to your highest, honourable position.”

    By dying you will come with the most high, noble flying colours. Die to live. Surrender to have. Surrender to the Infinite, you will have the Infinite in return. What more you want?


    Christ told, in the construction of a particular church, “Many gave something, many contributed something.” And He was asked, “Who has given the most?”

    Then He pointed out, “This beggar.”


    “So many men they’re, hundreds, lākhs, thousands, what he earned by begging during whole day, the wholesale in his possession he offered. And they offered partly. One lākh, one thousand, one crore one lākh, but he gave wholesale, whatever was in his possession.”


    So giving wholesale, whatever tiny it may be, we can get the whole. So what sort of fool he will be if he does not take such chance of giving the most valuable thing to Him we can get in return the whole Absolute? This is the way. Gaura Haribol. Gaura Haribol. And this is not imagination but this is the law of love. There is a plane of love and it is the general law in that plane, such a holy and divine place or plane for us to live. It was opened to all of us, if we like. Śraddhā, laulyaṁatram, only your sincere greed, feeling of necessity, and that must be sincere. All else will be arranged, by the company. Only your will and that must be sincere. A concrete business, a company. Gaura, Nityānanda has opened a company, and Swāmī Mahārāja took it to America, a company. Gaura Haribol. Gaura Haribol. Gaura Haribol.


Devotee: Are there offences to be considered when chanting the name of Gaurāṅga or Śrī Pañca Tattva?


Śrīla Śrīdhara Mahārāja: Ki bolchen, what?


Akṣayānanda Mahārāja: When we chant the name of Gaurāṅga or the Pañca Tattva mantra are there some offences there to be considered?


Śrīla Śrīdhara Mahārāja: Less offences. Sincerity will be necessary, always not considered. Only sincere will, that is here, and not past activities considered. Aparādha vicār nai, no new aparādha They will accept. Your sincere acceptance, all the aparādhas, past activities won’t be considered. In no time that will be met by the company anyhow. They will take the risk. The mercy, there is great store of mercy with them. The justice, if you surrender to them, they have brought with them the infinite store of mercy, they will provide that to you. But your sincere admission is necessary from your part. With the fund of mercy in their fund they will meet always.


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. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi.

Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi.



    ...festival time, many will come and I shall have to meet them and to talk with them to certain extent. So here I stop.



    ...a very good astrologer. Many places it says that he cannot look at the future figure of the Kurus, Duryodhana. So he can’t, he’s closing his eyes, that he’s seeing the very dangerous future will come in the Kuru vaṁśa. By his astrological knowledge he’s fully conscious of that, and he can’t see, cast his eyes, look on the environment, he’s only covering his face.


    Something like that has come in me. I can’t cast glance into the future of the ISKCON. I’m afraid to look at their future. I feel what they did, step they’re taking is very, very deplorable. Gaura Haribol. And I am connected with that. What Swāmī Mahārāja will think of me? My connection is going to excite them in such unholy activity.


Śrīla Govinda Mahārāja: No, purify. _________________ [?] purify ISKCON.


Śrīla Śrīdhara Mahārāja: The ideal. Hare Kṛṣṇa. Hare Kṛṣṇa. The Pāṇḍavas are five and Duryodhana party a hundred. Pāṇḍavas were banished from the kingdom, along with possessions. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa.

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

    Jayatīrtha Mahārāja’s sacrifice and sincerity is of so high type that it will, this light will show like x-ray. Like a searching light, will show the defects in them. His life is so sincere and so faithful for the cause. That will cast darkness to them, on their face, throw darkness. A man from such high position, he can live so easily for the truth, and still such a man is living.


    Einstein once remarked, “A man who does not say a single lie, and who does not harm even a single mosquito or fly,” about Gandhi, “That such a man once tread on this Earth, walked on this Earth, future generation won’t believe it.” That was the statement of Einstein about Gandhi. “And simple life, he never speaks a lie, and never harms a fly, or anything. Such a man used to live on the, rest on this Earth. Future generations won’t believe it.”


    So _________ Mahārāja is so sincere that such a tempt-able position he was holding in ISKCON and he’s leaving it only for his sincere hankering for the truth. Such prestige, such resources, position, and obligation to the disciples. So all that he’s single handed his ideal will defeat them.

    And Dhīra Kṛṣṇa Mahārāja firm, and his sharp intellect to find the real siddhānta in the śāstra. These are really the wealth of the devotee.

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


    Not a single man with a committee of so many was sent through the life so much by Swāmī Mahārāja. His future good name, presenting his future good name. They are so much against the principle.

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

    Let the Divine Will guide us properly in our way. What could I say more?

    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Govinda Mahārāja ______________________ [?]


Jayatīrtha Mahārāja: Actually I also thought that since my daṇḍa which they gave me originally when they gave me the sannyāsa in Los Angeles, somehow I happened to come to India with that daṇḍa. And the daṇḍa which you gave me I left in Africa during my preaching tour there. So I thought actually that since they think that it’s so easy thing to renounce sannyāsa Guru, so acceptable thing to renounce sannyāsa Guru, that my personal feeling is that I want to have it openly displayed that I’m also your sannyāsī disciple and not theirs. I want to return that daṇḍa to the chairman of the committee Rūpānuga Prabhu who’s familiar with such things.


Devotees: (Group laughter)


Śrīla Govinda Mahārāja: ________________________ [?]


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Śrīla Govinda Mahārāja: Guru and śiṣya relationship un-detachable.


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


Śrīla Govinda Mahārāja: Kṛṣṇa cannot detach. Only Vaiṣṇava aparādha can detach. Kṛṣṇa cannot detach Guru śiṣya relationship. Only Vaiṣṇava aparādha can detach.


yadi vaiṣṇava-aparādha uṭhe hātī mātā / upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā


    [“If a devotee commits an offence at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offence is compared to a mad elephant that uproots the creeper and breaks it.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.156]


Śrīla Śrīdhara Mahārāja: Like a mad elephant, he can uproot the whole creeper.

Hare Kṛṣṇa. Hare Kṛṣṇa. ______________________________________ [?]


Jayatīrtha Mahārāja: I don’t take any breakfast, lunch perhaps.


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

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


    Once more Jayatīrtha Mahārāja has become a sannyāsī.


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: Eh? Leaving everything. Kṛṣṇa wanted even the gopīs to take stand naked before Him. Gaura Haribol. Nothing, nopadhi, stand naked. Sannyāsa means to become naked almost before Him. Naked stand before His sweet will, giving up all sorts of prejudice, undesirable things.


Śrīla Govinda Mahārāja: _________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: There is no practical feeling of the definitive, but only administration. Administration in the mundane administration tendency, unconscious of the holy faith, śraddhā, on the divine. Meddling with divine faith in such a rude manner, it is not possible. It may not come from the hands of the devotee. A devastation, this attack.


[about two and and a half minutes of Bengali conversation]


Śrīla Govinda Mahārāja: This Chandrodaya Mandira opened by Mahārāja, and there is a vigraha of Swāmī Mahārāja. We can try to go there for darśana. If they not allow me we go to Yoga-pīṭha. No problem. But there is two big Ācāryas connected.


Śrīla Śrīdhara Mahārāja: Swāmī Mahārāja specially invited me there for the installation of the Deity, and I went. Acyutānanda, then Bhāvānanda Mahārāja came as a driver in the car, and Acyutānanda was in his company. And I was taken there to install the Śrī Mūrtis.


Śrīla Govinda Mahārāja: I asked Swāmī Mahārāja, “What is the arrangement of the opening ceremony, what’s the arrangement?”

    Swāmī Mahārāja told me, “Mahārāja has come here, that is opened.”


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: “He has come to open and his internal sentiment that is sufficient.”


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: “That he has come to open the Maṭha. I have just done.” That was his view. Gaura Haribol. Gaura Haribol.


[about one minute of Bengali conversation]


    To take rest for some time and consider and discuss with all what’s the next step to take.


Jayatīrtha Mahārāja: _______________ [?] that which is poison in the beginning is nectar in the end.



Dhīra Kṛṣṇa Mahārāja: ...that I’ve given you dīkṣā but your connection is with the institution. You can stay if you like and dīkṣā from another Ācārya. But if you feel that there was something more spiritual in this connection with me, then you should come with me.


Śrīla Śrīdhara Mahārāja: So some coming, some staying, not all coming?


Dhīra Kṛṣṇa Mahārāja: Well so far I think most are coming. I have not heard of any who’s not coming. Bhāratī Mahārāja has come, and Kana Giri has come also. Our Kanan Giri Mahārāja, the Godbrothers were speaking to him strongly to renounce his sannyāsa from Your Divine Grace. But he has decided to come anyway.


Śrīla Śrīdhara Mahārāja: And Caru Swāmī he’s here?


Dhīra Kṛṣṇa Mahārāja: He was in Māyāpur and he was very disturbed how they are speaking there about Your Divine Grace. So he asked Bhāvānanda Mahārāja, “What is this? How can this go on, this Vaiṣṇava aparādha, this Guru aparādha.


Śrīla Śrīdhara Mahārāja: He says, Caru Swāmī, to Bhāvānanda?


Dhīra Kṛṣṇa Mahārāja: To Bhāvānanda, yes.


Śrīla Śrīdhara Mahārāja: Anyhow, Caru Swāmī is there.


Dhīra Kṛṣṇa Mahārāja: Or, he was, he may have left also.


Śrīla Śrīdhara Mahārāja: But has he left for Calcutta?


Dhīra Kṛṣṇa Mahārāja: I don’t know.

    I have one letter that my Guru Mahārāja wrote to Kīrtanānanda Swāmī which is very interesting. The question was, “Why is Arjuna, his name, not in the list of disciplic succession? In the line of disciplic succession it’s Kṛṣṇa, Brahmā, Nārada, Vyāsa, Madhva. So the answer of our Guru Mahārāja, he said, “Just like I have many disciples,” he said, “these many disciples, they may also make disciples, and in the list of one group of disciples you may not find the name of another.” He said, “But that does not mean that he was not in the disciplic succession.” And then he said, “You do not even have to be directly the disciple of a person to be in the line.” And then he said, “The list I have given in Bhagavad-gītā As It Is is a brief list. It is not possible to list all the names.” And then he said, “Things equal to the same thing are equal to one another. This is an axiomatic truth.” And he said, “Another point, that a tree may have many branches,” he said, “but if you take a leaf from one branch, and you take a leaf from another branch, and you press them both, the taste, that is the conclusion.” And he said, “So the conclusion that we present, and the conclusion of Arjuna, it is the same.”


Śrīla Śrīdhara Mahārāja: Ki bolchen?


Devotee: (Explains in Bengali)


End of 82.03.05.C



Start of 82.03.05.D


Dhīra Kṛṣṇa Mahārāja:


paraṁ brahma paraṁ dhāma, pavitraṁ [paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
, ādi-devam ajaṁ vibhum]


    [“Arjuna said: O Lord, You are the Supreme Absolute Truth, the supreme shelter, and the supreme saviour.”] [Bhagavad-gītā, 10.12]


    He accepts Kṛṣṇa, we also accept Kṛṣṇa, so the conclusion is the same, so things equal to the same thing are equal to one another. And then he gives the example of branches of a tree, taking a leaf from one, pressing them and the taste is the same.

So I think many times that Śrīdhara Mahārāja is being told things that our Guru Mahārāja said, that he never said. You understand this? Many times devotees are telling him that our Guru Mahārāja said this or said that, but he never said that. Theyre misrepresenting.


Devotee: These are all concocted.


Dhīra Kṛṣṇa Mahārāja: Many times, many times.


Devotee: Yes, many times. _____________________________________ [?]

About twenty devotees are coming Mahārāja to have your darśana.


Śrīla Śrīdhara Mahārāja: Who are the very enthusiastic in the expulsion? They are Tamal Kṛṣṇa, then Bhagavān dāsa, Rāmeśvara.


Dhīra Kṛṣṇa Mahārāja: And Brahmānanda.


Śrīla Śrīdhara Mahārāja: Brahmānanda, Kīrtanānanda.


Dhīra Kṛṣṇa Mahārāja: Bhāvānanda.


Śrīla Śrīdhara Mahārāja: Bhāvānanda also?


Dhīra Kṛṣṇa Mahārāja: Jayapataka.


Śrīla Śrīdhara Mahārāja: Jayapataka also? All.


Dhīra Kṛṣṇa Mahārāja: Bhāratī Mahārāja, Akṣayānanda Mahārāja.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Hare Kṛṣṇa. And who are less excited, less enthusiastic, who are they?


Dhīra Kṛṣṇa Mahārāja: Atreya Ṛṣi.


Śrīla Śrīdhara Mahārāja: Atreya Ṛṣi.


Dhīra Kṛṣṇa Mahārāja: Haṁsadūta.


Śrīla Śrīdhara Mahārāja: Haṁsadūta is another type. Atreya Ṛṣi, Haṁsadūta. And Satsvarūpa he is also extremist?


Dhīra Kṛṣṇa Mahārāja: I don’t even know anything about him. Have you heard anything said about him?


Bhāratī Mahārāja: No. He was very quite.


Dhīra Kṛṣṇa Mahārāja: Neutral, not speaking.


Śrīla Śrīdhara Mahārāja: Rūpānuga?


Bhāratī Mahārāja: Satsvarūpa.


Śrīla Śrīdhara Mahārāja: Satsvarūpa. And Rūpānuga, the new chairman?


Bhāratī Mahārāja: Rūpānuga was against.


Śrīla Śrīdhara Mahārāja: Against, but very much enthusiastic, much excited?


Bhāratī Mahārāja: At the end. In the beginning he was hesitant, but at the end he was outspoken.


Śrīla Śrīdhara Mahārāja: But who was leading, Tamal Kṛṣṇa?


Bhāratī Mahārāja: I was speaking with six men at one time. And outspoken was Bhagavānand Kīrtanānanda. They are mainly, those two, and Jayapataka. Bhāvānanda did not speak with me, in that meeting.


Śrīla Śrīdhara Mahārāja: He felt beneath his dignity to talk with you?


Bhāratī Mahārāja: Yes. Nārāyaṇa Mahārāja came there.


Śrīla Śrīdhara Mahārāja: Today?


Bhāratī Mahārāja: Yesterday, day before yesterday. And he told them in my presence to, Take him back. In my favour, he told them in my face, in my presence to, Take him back. And Bhāvānanda Mahārāja said, We are thinking about it. We are considering. So then I told Bhāvānanda Mahārāja in front of the other Gurus that I had never left him. There was no question of coming back, that I had never left. But he took some insult there.


Śrīla Śrīdhara Mahārāja: As regardssannyāsa, Swāmī Mahārāja took sannyāsa from Keśava Mahārāja who took sannyāsa from me. It is in the line. Keśava Mahārāja got mantra from me and Swāmī Mahārāja took mantra, sannyāsa from Keśava Mahārāja. So it is in the line.


Akṣayānanda Maharaja: So that means we all took sannyāsa from you. Those of us who took sannyāsa from Swāmī Mahārāja we took it from you. You are the param Guru, param sannyāsa Guru.


Śrīla Śrīdhara Mahārāja: Not derailed in the line.


Parvat Mahārāja: Sannyāsa Īśvara.


Akṣayānanda Maharaja: But these children cannot see the simple thing. Silly boys. They’re so childish.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. They are driving me out of ISKCON. Let us see who is driven out from ISKCON. Wait and see.


Akṣayānanda Maharaja: They dont know that you are also Prabhupāda, they dont know that. One Prabhupāda present in the world today.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Anyhow, there may be much test, every test to give us chance of going further, to rise, to get up to another step. Test means, nothing near [?] of success. What way I am to select. The circumstances, what do I select, what influences my selection of a new path, it is tested at every corner. To test our choice whether it is stereotype or it is fresh. Gaura Haribol. Gaura Haribol. What is gatham gatik [?] to go any way others have gone through, gatham gatika [?], mad. To follow in the footprints of others without any discrimination: whether this footprint is leading to the goal or not. Hare Kṛṣṇa. Gaura Haribol. Nitāi Gaura Haribol. Nitāi Gaura Haribol. Sambhanda, abhideya and prayojana. Prayojana tattva, the ideal, sādhya.


Mahāprabhu asked Rāmānanda, sādhya-sādhana-tattva. “What is the end of My life, My destination, and how to attain that?Sādhya-sādhana,sādhya-nirṇaya. What is the object of my supreme attainment and then how to reach there.


[ebe se jāniluṅ sādhya-sādhana-nirṇaya, āge āra āche kichu, śunite mana haya]


    [“Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.”]

    [Caitanya-caritāmṛta, Madhya-līlā, 8.118]


 Attempt should be living, not stereotyped. So risk at every point, we must risk, looking at His divine feet. Vaikuṇṭha vṛtti, live in the eternity. Not that I am in the cage and the cage is set in a room, fortified room.Bahava iha vihaṅgā bhikṣu-caryāṁ caranti.




sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā

bahava iha vihaṅgā bhikṣu-caryāṁ caranti


    [“The transcendental līlā of Śrī Kṛṣṇa is great nectar for the ears. Those who relish just a single drop of that nectar even once have their attachment to material duality totally ruined. Many such persons have immediately given up their futile homes and families and have come to Vṛndāvana like a free bird out of a cage. Becoming totally detached from their material life, those devotees have taken up the path of renunciation and have accepted alms just to maintain their lives on this plane. In this way they continue to search for Him, the all fulfilment of life.”] [Śrīmad-Bhāgavatam, 10.47.18]


    One śloka within the ten ślokas which came from the lips of Rādhārāṇī. “What charm is there in You, those that have drunk a drop through their ears that nectar?” Hare Kṛṣṇa.


Dhīra Kṛṣṇa Mahārāja: Jayatīrtha Mahārāja.


Śrīla Śrīdhara Mahārāja: Jayatīrtha Mahārāja should be offered a chair because he is before his disciples.


Bhāratī Mahārāja: _____________________________________ [?]


Devotee: Mahārāja, chair.


Dhīra Kṛṣṇa Mahārāja: Yes, Mahārāja wants you to sit in the chair, before your disciples.


Śrīla Śrīdhara Mahārāja: Your disciples are there, so many.


Jayatīrtha Mahārāja: But how can I sit in a chair in front of... But they’re also your disciples.


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


Jayatīrtha Mahārāja:So far about twenty of my disciples have come and some of the others were intercepted at the gate of the Māyāpur Chandradaya Mandir and they are trying to speak to them and bring them before the GBC to hear the anti-statements. So well have to see whether they escape or not.


Śrīla Śrīdhara Mahārāja: Gaura Haribol. Gaura Haribol. ________________________ [?]


Bhāratī Mahārāja: _______________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: I may go that side?


Bhāratī Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Go with heavy heart, but still I cannot but appreciate your courageous efforts. You are faced with some peculiar difficulty. But in our way to progress we cannot avoid such incidents. In Bhagavad-gītā [18.66] we find, sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja – to give up all conceptions of duties. It is not mentioned that dharma, means duty, śāstric duty, recommended by the scriptures and the great men, noble men, we have to reject that. It is not mentioned that ordinary engagements, but duty which has got some holy basis, that we also have to give up. For the absolute call we are to discriminate even in the ordinary holy engagements, and to select the higher ones. So, we must be awake in our journey. Our mentality for progress must be fresh. Like a young man we shall go on in advance towards the highest goal. Devotees they may be of different types.


na tathā me priyatama ātmayonir na śaṅkaraḥ

[na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān]


    [“Neither Brahmā nor Śīva are as dear to Me as you; My elder brother Saṅkarṣaṇa is not as dear to Me as you, nor even Lakṣmī Devī. Even My own Self is not as dear to Me as you.”]

    [Śrīmad-Bhāgavatam, 11.14.15]


Ātmayonir Brahmā hes also considered Guru. Brahmā sampradāya. Na śaṅkaraḥ, Śaṅkara is also considered as Vaiṣṇava, vaiṣṇavānāṁ yathā śambhuḥ[Śrīmad-Bhāgavatam,12.13.16]Na tathā me priyatama ātmayonir na śaṅkaraḥ, na ca saṅkarṣaṇo, Saṅkarṣaṇa elder brother, very keen close relationship. And always His duty to be after the satisfaction, the preparation of the satisfaction of His sweet will, Śaṅkara. Na śrīr, Lakṣmī Devī, who has got special advantage of special service, private service also to Nārāyaṇa. Na ca saṅkarṣaṇona śrīr naivātmā. Even My devotee who is dearer to Me than My own body, My own self. At the cost of My own resources, or at the risk of My own position, I help My devotees. Yathā bhavān. You Uddhava, you are so much favourite to Me.”


    So, there is gradation among the devotees also. We shall be fully awake to this.


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]


    We are to go to a particular zone though we come out of the taṭasthā dhāma. Taṭasthā. Rāmeśvara Mahārāja says that Swāmī Mahārāja did not accept that jīva is coming from the taṭasthā-śakti. But how he has read Swāmī Mahārājas writings I do not know. It is clearly stated,


jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa', kṛṣṇera 'taṭasthā-śakti' bhedābheda-prakāśa'


    [“The constitutional nature of the jīva soul is that of an eternal servant of Kṛṣṇa; the jīva soul is a manifestation of divinity which is one with Kṛṣṇa and different from Him.”]

    [Caitanya-caritāmṛta, Madhya-līlā, 20.108]


    Very clearly written there. So, taṭasthā-śakti, springing up from the marginal plane he is required to go up. Up on the soil which is of higher type than he himself is made of. So for the call of service we are to trample under our feet, so to say, the holy land which should be worshipped by us always. Superior in position than we are. But service is so great. Service can take us anywhere. Service taking the servitors of the friendly rasa, sāhkya rasa, on the shoulders of the Lord Himself. Kṛṣṇa is carrying on His shoulders so many friends when He’s defeated in a mock fight in Vṛndāvana. So service can do anything, give anything. Anything possible we may have to do for the service. The whole gradation in the section of devotees, the type and intensity of service. Śaṅkara, Baladeva, Lakṣmī, and then Uddhava; again that Uddhava says the gopīs are infinitely greater than our position.

    In this way we have to go on. We are to go on, march on in our way for the service. So elimination of so many bonafide people also may take place, be necessary to eliminate so-called good companies also to march on for higher aim. Let the Divine Will bless us that with all sincerity we can advance toward our desired goal. We are out not for any comfort, not for any position, dignified position, or grandeur, splendour, or temples, gorgeous temples, and styles, all these things. Our real object is to satisfy our inner hankering for the divine service. And by the divine grace we hope we shall be successful in our highest attainment of life; that is to approach for the service the greatest absolute personality. And we shall know what is Kṛṣṇa consciousness proper. Kṛṣṇa consciousness proper, that is a living thing, that is unlimited, that is progressing. That is not under any methodical thinking also.


Yadāsīt tad aṅgulaṁ[Śrīmad-Bhāgavatam, 10.9.16] Yaśodā trying her best in her filial affection to tie around the waist of Kṛṣṇa, but the rope becoming two fingers less. Always again she’s adding some more rope there, but again when she’s circumambulated she finds that two fingers less.

 So transcendental infinite is of such character, it is not within the fist of anyone. That sort of understanding we should not encourage when we are trying to achieve that absolute good. Perhaps, rather the progress on the other side.

    Just as at that time what Jayatīrtha Mahārāja told. That a great magnitude of ornamental, the gold, jewels, so many, could not come to the weight of Kṛṣṇa. But only Tulasī patra with His Name that was sufficient to make Kṛṣṇa equal in weight.


    So our humility, modesty, to be conscious that we are limited in all ways, from all sides, and we are fit for His pity. This aspect within us should be attended to and that thing may grow within us. We may not be after vanity of any type. But we are so mean, meanest of the mean, so that we may attract the grace of the great, of the noble, of the high. That should be our attitude, that we are very mean, we are very low, but we have come to the feet of the most benevolent and most high. That is our attention. With this sort of attitude we shall try to be tolerant, and always to be submissive and accommodating, and may be conscious always that we have come out for the highest thing. So no risk is greater for the attainment of Him. Any risk we may take to get His favour. We shall be prepared for that. Hes all-knowing, omniscient, Hes omnipotent, He can do anything and everything. And we have stood just in front of His divine feet for mercy. That temperament may linger. We may first have that sort of temperament within us, and then our attempt must be crowned with success.

    Gaura Haribol. Gaura Haribol. More again when we shall meet.


Dhīra Kṛṣṇa Mahārāja: Mahārāja...


Akṣayānanda Mahārāja: That Kīrtanānanda and Jayapataka Mahārāja are coming.


Śrīla Śrīdhara Mahārāja: Coming?


Akṣayānanda Mahārāja: Yes, just now.


Śrīla Śrīdhara Mahārāja: Where?


Akṣayānanda Mahārāja: Just in a few seconds, they’re here.


Śrīla Śrīdhara Mahārāja: Near. Come up here?


Akṣayānanda Mahārāja: No, just now coming; and Gopāla Kṛṣṇa Mahārāja.


Śrīla Śrīdhara Mahārāja: Where are they?


Akṣayānanda Mahārāja: Now coming, in the gate now. First here Gopāla Kṛṣṇa Mahārāja, and now Kīrtanānanda Mahārāja and Jayapataka Mahārāja.


Śrīla Śrīdhara Mahārāja: We may meet privately there.


Akṣayānanda Mahārāja: As you wish.


Śrīla Śrīdhara Mahārāja: Not in this meeting.


Devotee: ________ GBC, is assistant GBC.


Śrīla Śrīdhara Mahārāja:Another, anyone? No.


Akṣayānanda Mahārāja: No.


Devotee: __________ Subala [?]


Śrīla Śrīdhara Mahārāja: These four. Subala [?] Prabhu of course known to me. So Kīrtanānanda Mahārāja is the leading man here, senior.


Devotees: He is the senior man, yes, senior most.


Jayapataka Mahārāja: Śrīla Prabhupādas first disciple.


Śrīla Śrīdhara Mahārāja: Oh yes, first disciple. And he has installed him there like a king.


Kīrtanānanda Mahārāja: Yes, actually millions of people are coming to see Prabhupāda now.


Śrīla Śrīdhara Mahārāja: Royal style he has installed him there.


Kīrtanānanda Mahārāja: So we wanted to come and speak to you a little bit because we are anxious for your blessings, and we are more anxious that you understand us, what we are trying to do for Prabhupāda.


Śrīla Śrīdhara Mahārāja: Who is talking?


Devotees: Kīrtanānanda Swāmī.


Śrīla Śrīdhara Mahārāja: Kīrtanānanda Mahārāja, yes. Kīrtanānanda Mahārāja is a very sober man and does not speak much. Is it not?


Kīrtanānanda Mahārāja: Well, when one is a fool, if heopens his mouth very much he will be detected.


Śrīla Śrīdhara Mahārāja: You speak little slowly. I cant follow. That was the cause, though I was requested by my Guru Mahārāja to go to the west, I didnt because I cant follow the intonation of the western pronunciation. That is the defect in me.


Kīrtanānanda Mahārāja: I said that I dont usually talk so much because I am a fool. And a fool can pass undetected if he does not open his mouth.


Akṣayānanda Mahārāja: Mahārāja said, “I dont speak very much, because,” very humbly he says, “I am a fool.”


Śrīla Śrīdhara Mahārāja: Fool?


Akṣayānanda Mahārāja: Yes, and if he opens his mouth we can detect who is the fool.


Śrīla Śrīdhara Mahārāja: Of course it is in Kautilya [?] śāstra. Parvatya sovati mukhya yavat kincin nabasate [?] But we are requested to talk about the Supreme Lord, and by that process all undesirability within us may vanish. Take to kīrtana, to speak, that is the general advice, to speak; speak always and only about Kṛṣṇa. Speaking means reproducing, to reproduce. Speak, when we speak something we cannot but be all attentive. We cannot speak nonsense. So when we shall speak we must be all attentive. It is difficult to have concentration within. So preaching or speaking forcibly makes us to concentrate to a particular call, reproduction, so we cannot be nonsense to the public. I must be alert on what I am speaking. In that way it has been selected as the highest form of means to the highest end in this Kali-yuga especially. But speaking must be in a proper way, speaking Kṛṣṇa.


yat paja chitya padam hare yasa jagat pavitram paravim kore cit [?]

tad bayasam kirtan santi mamasa majat ahamsa niroti [?]


    On the other hand: 


tad vāg-visargo janatāgha-samplavo, yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yat
, śṛṇvanti gāyanti gṛṇanti sādhavaḥ


    [“On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes and so on of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.”] [Śrīmad-Bhāgavatam, 12.12.52]


    Only when the content of our speech, the subject matter of our speech, is the absolute, it may not be ornamented, it may not be grammatically correct, or any defect, it does not matter. But the theme must be about the absolute. And that sort of word we shall always try to pronounce. It has been advised in Bhāgavatam in those ten selected stanzas that was given from Nārada to Vedavyāsa as the basis of Śrīmad-Bhāgavatam as we find it now. Gaura Haribol.


    Kīrtanānanda is your name given by your Gurudeva, and you say that you are afraid of kīrtana.


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja:So, why your kīrtana must be bonafide, he does not chant unnecessary and unsubstantial thing. Whatever you speak, you speak truth. We are to take it in this way.


Kīrtanānanda Mahārāja: I am trying simply to remember what Prabhupāda told me and to stick to that instruction.


Śrīla Śrīdhara Mahārāja: Oh. It is good. But at the same time we shall think that, vyāso vetti na vetti vā.


[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]


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


    Vyāsadeva, who is considered to be śaktyāveśa avatāra, he gave most of the revealed scriptures. But still we see that Devaṛṣi Nārada has come and given stricture to him. In this way that, “What you have given to the world so far, you have done mischief positive to the people.” His Guru is chastising him in such a way. So to understand the words of Gurudeva it is not so easy, it is infinite. Gurudeva is infinite...


ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit

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


    [One should know the Ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.] [Śrīmad-Bhāgavatam, 11.17.27] &[Caitanya-caritāmṛta, Ādi-līlā, 1.46]


    ...and his words, he deals also with infinite. And it is not, we cant put it under limitation. That I have finished what he wanted to give me, we have understood it to a finish. We are always student. We shall remain student forever, because infinite cannot be finished. We shall have to remain student all through. Only if we can think we can finish anything then we are in relativity of māyā, not in relativity of infinite. Our Guru Mahārāja told that he is a monitor in the class, leader of the students. In his Madras speech, in a written speech he expressed, Bhaktisiddhānta Saraswatī Prabhu, he told, “I am a monitor.” Something like that we are all students we are, and will continue to be students, and we consider it fortune to remain student all along our life. Cant finish, none can finish. Even the highest devotees of every type they are also of the same opinion. They are unsatisfied always; unsatisfied that I am not able to do real service to my Lord. That should be the attitude, so far we have come to understand the thing.


Kīrtanānanda Mahārāja: Yes. Prabhupāda has given us so many, many volumes of books. We cannot begin to understand all that he has given us.


Śrīla Śrīdhara Mahārāja: Yes, yes he did an extensive work. But not the question of that side, we are to question our own side. He was full, but I am such a fool that I cant understand your fullness. That should be the attitude of a real student of spiritual world, especially of those of Kṛṣṇa consciousness, students of Kṛṣṇa consciousness.


    Mahāprabhu Himself He is saying, “I have not a bit of divine love within Me.”


    Kaviraja Goswāmī he was posing that, “I am the worst of the worst, meanest of the mean.”


    And that is not a formal statement only; that is their sincere feeling. And how they could produce such a magnanimous work? That explanation is also given. Someone is forcing me to write, so I am writing.


    Sanātana Goswāmī also told, “Who am I to relate about the internal affairs of the harem of the Lord, the Queens, what audacity? But someone is forcing my hand; forcing me to write all these things.”


    But we are very low, we are so mean. They stood by that side. “We are nothing but He is everything.”


    One gentleman from Ārya Samāj asked me there in Karachi, the leader of the Ārya Samāj of the place, “If finite can know infinite then He is no infinite.”

    I also could answer him just in his own coin, “If infinite cannot make Himself known to the finite, then He is no infinite.”Yam evaiṣa vṛnute tena labhyas.


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]


But only one way, the way down. He can meet on the way down. We cannot meet going up. The wholesale depends on Him, Hes adhokṣaja.


Kīrtanānanda Mahārāja: That knowledge is coming through Guru.


Śrīla Śrīdhara Mahārāja: Hmm? What?


Kīrtanānanda Mahārāja: That knowledge is coming down through Guru.


Śrīla Śrīdhara Mahārāja: Through Guru, through scriptures. We may not think that Guru is limited in a particular body, or in a particular mind.


 By Bhāgavatam, Mahāprabhu told, “Every word is Kṛṣṇa, every word is infinite.”


 We must have to come in connection in the relativity of infinite. When Mahāprabhu He gave explanations of ātmārāma śloka in sixtyone ways, then Sanātana Goswāmī he told, “Oh, You are the Lord infinite, You can give infinite ways of meanings.”


 Mahāprabhu replied, “Why you praise Me, Sanātana? Dont you know Śrīmad-Bhāgavatam is Kṛṣṇa Himself and every letter is Kṛṣṇa?”


 Every part of infinite is infinite. Not that any number of finite can make infinite.


End of 82.03.05.D



Start of 82.03.05.E_82.03.07.A


Śrīla Śrīdhara Mahārāja: The dictionary, the grammar, all extraordinary about infinite. So we shall try to come very near infinite, but at the same time we must be conscious that He’s infinite not finite. However near I may aspire after to become, but always I shall try to remain under the relativity of infinite.


Kīrtanānanda Mahārāja: Yes. We accept Prabhupāda that way.


Śrīla Śrīdhara Mahārāja: Yes.


Kīrtanānanda Mahārāja: Because he’s our Guru, we have to accept him that way.


Śrīla Śrīdhara Mahārāja: That is material conception, mad guru sei jagat guru.


ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit

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


    [“One should know the Ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”]

    [Śrīmad-Bhāgavatam, 11.17.27] & [Caitanya-caritāmṛta, Ādi-līlā, 1.46]


    A universal conception we must have about our Guru.


Kīrtanānanda Mahārāja: But that is the way he has taught us.


Śrīla Śrīdhara Mahārāja: Eh?


Kīrtanānanda Mahārāja: That is the way he has taught us.


Śrīla Śrīdhara Mahārāja: Taught, no, he cannot have taught that. Our Guru Mahārāja once told that, “If I am required to explain, to give explanation of this śloka of Bhāgavatam, ācāryaṁ māṁ vijānīyān, if I am under necessity to explain this śloka, should I leave the seat and run away? I shall have to give explanation of that very śloka.” How? So he might have given explanation of this śloka and so many other śloka, that Guru is infinite. He also said that his Guru is infinite; he’s also of telescopic system, the infinite is going to up. Everyone, to him his Guru is infinite, he is nothing. And everything coming from his Guru, in this way it is possible. Otherwise this is the sahajiyā section that will say, “I am Guru, I am infinite.” Guru never says so.


    In Prākṛta-Śata-Dūṣaṇī, Madhvācārya has written Māyāvādā-Śata-Dūṣaṇī.So our Guru Mahārāja, Śrī Bhaktisiddhānta Saraswatī Ṭhākura he also written Prākṛta-Sahajiyā Śata-Dūṣaṇī. There it is mentioned the Guru never says that, “I am Guru, I am infinite.”


Kīrtanānanda Mahārāja: No, no. Prabhupāda never said that he was infinite, that he was God. But we can see; we can see God through him.


Śrīla Śrīdhara Mahārāja: Of course, try to see...


Kīrtanānanda Mahārāja: He is the transparent via medium.


Śrīla Śrīdhara Mahārāja: If you can see rightly, then... We must not think that we can see Guru Mahārāja rightly, but as much as possible for my condition.


Kīrtanānanda Mahārāja: But for my seeing I am dependant on him.How he wants me to see, I will see.


Śrīla Śrīdhara Mahārāja: Yes. We, and always we shall try to think like that. At the same time we shall think that I cannot attain the fullest degree. I shall try, I am out to try which is impossible, to know the infinite. I have come to try, I must try, but I cant try, I fail when I try. That should be the healthy attitude. I am trying but I am not trying satisfactorily, so I am not getting, I am always in want.


Kīrtanānanda Mahārāja: Our concern is not so much to know the infinite as to serve the infinite. Śrīla Prabhupāda has asked us to serve him by preaching all over the world. Therefore our movement is a preaching movement.


Śrīla Śrīdhara Mahārāja: That is not a new thing. You are preaching, all right. You are preaching as directed by your Guru Mahārāja, as much as you can catch, as much as you can understand him. Sincerely you are to do, but there are so many like you. We are also trying to move in the same way.


Kīrtanānanda Mahārāja: We’re not saying we’re the only ones, but we’re trying to preach.


Śrīla Śrīdhara Mahārāja: We do not think you are one, there are so many.


Kīrtanānanda Mahārāja: We are trying to preach as he ordered us.


Śrīla Śrīdhara Mahārāja: So many and they are not one, they are of different stages. From different stages they are trying their utmost and some may not try also. Guru bhoga is also there. Guru bhogi, he wants to exploit in the name of Guru; that is also there we find. Guru bhogi, exploitation of Guru, it is also to be conceived there may be. So, criticisms of many so-called Gurus also in Gauḍīya Maṭha we found.


Kīrtanānanda Mahārāja: Any rate, I wanted to speak to you on behalf of the GBC about what has been going on.


Śrīla Śrīdhara Mahārāja: Yes. It is most deplorable. Swāmī Mahārāja very earnestly invited me in ISKCON and you are driving me out. All for the good, it is all for the best, I am to take in that way. I did not want to encroach within the presence of ISKCON, but Swāmī Mahārāja had much affection for me all throughout his whole life. He abused many of my Godbrothers but with the exception of me alone. And I think that I have much affection for ISKCON.

    And he also asked me several times, “You are to look after them.” And he tried his best also. Once he proposed me to accept the post of the President of ISKCON. But I am always a backward pushing man, ease lover. So I did not venture. And I have no capacity also that I will be President of a great institution throughout the length and breadth of the world.

 I am a man of small energy, small energy and satisfied with very little thing. No much ambition, and at the same time some disinterestedness also is in me. And some sort of common sense. My Godbrothers and my Guru Mahārāja also had some certificate for me, not an aggressor. I was forcibly, almost, by affection force, I was taken in connection of ISKCON. And now I am being driven out of ISKCON. But still I cannot give up my own faith what I am fostering through my whole life of fifty-five years in Gauḍīya Maṭh, and well tried. And Swāmī Mahārāja to his last days he appreciated my nature, nature of non-aggression. He could not put trust in any other place, but he had trust in me. And up to his last days he maintained his faith in me. And still I think that I am a well-wisher of that great institution, what is the result of wonderful grace of Kṛṣṇa in him. But anyhow what is happening...


Kīrtanānanda Mahārāja: I think you are misunderstanding.


Śrīla Śrīdhara Mahārāja: I think you are making much of formality of administration divorcing the very spirit from it. That is my understanding. You are making much - all captured by the grandeur, the glamour, and not so much for the inner spirit of truth.


Kīrtanānanda Mahārāja: Personally I have great affection, and I know that many of my God-brothers...


Śrīla Śrīdhara Mahārāja: We don’t think that you have made monopoly of the truth, of the absolute truth. You few heads, you have got it, the monopoly as the object of your trade you think. I am not so foolish to give recognition to the committee which is affected by few heads like you. I consider you students, all students, not professors. In my consideration you are all students, and you will be healthy if you can think that you are students and not professors.


Kīrtanānanda Mahārāja: We are students, but we are students of Prabhupāda, and we must study Prabhupāda from his books.


Śrīla Śrīdhara Mahārāja: Yes, and I am in the rank of his friend, not disciple.


Another devotee: Therefore we give you our respect.


Śrīla Śrīdhara Mahārāja: Yes, you are giving.


Devotee: We dont want to commit any offence unto you.


Śrīla Śrīdhara Mahārāja: But now you are very much afraid of me because I am a plain speaker.


Kīrtanānanda Mahārāja: No, not exactly because you are a plain speaker, but because Śrīla Prabhupāda wanted to preserve this ISKCON.


Śrīla Śrīdhara Mahārāja: In my last days I am waited with some mean interest of making my position before I go to death. You think me like that.


Jayapataka Maharaja: We have never said such things. Neither have we expressed anything like that.


Śrīla Śrīdhara Mahārāja: My position is clear, I am not an aggressor. But those that are coming to me and asking me my advice in particular case, and I cannot but extend my sympathetic help to them. That is my position. I am not running hither, thither to entice persons, or to capture them. I am sitting straight here and anyone coming, according to my own conscience I am extending my helping hand to them.


Kīrtanānanda Mahārāja: But those who are coming are using you. They are using you for their own political ends.


Śrīla Śrīdhara Mahārāja: I am not supposed to see things through your eye. I have got my own eye. I am in connection with - fifty-five years in connection with Gauḍīya Maṭh and whether I am bonafide, I do not require your certificate, any of you, in the whole of ISKCON, I dont want any certificate. I have got my way of thinking and many of my Godbrothers including Swāmī Mahārāja had confidence in me, in my thinking.


Akṣayānanda Mahārāja: But not these gentlemen. They dont have confidence.


Kīrtanānanda Mahārāja: Because Prabhupāda told us not to come.


Śrīla Śrīdhara Mahārāja: I am old man, I am tired, excited, and very, very sorry really I say, with folded palms, that you are ill-treating me, I am very sorry. Swāmī Mahārāja was so affectionate; I also treated with such affection to him. And rudely you are behaving towards me. I am very much mortified for that. But what I can do, I am an old man.


Kīrtanānanda Mahārāja: We have never said you are not bonafide. We have never said that.


Jayatīrtha Mahārāja: [shouting at Kīrtanānanda Mahārāja] You have said openly in your meetings so much.


Kīrtanānanda Mahārāja: [shouting at Jayatīrtha Mahārāja] I have never said that he is not bonafide. I have said that that’s what Prabhupāda said. It’s in his books, and because you dont accept his books that’s your problem.


Dhira Kṛṣṇa Mahārāja: [shouting at Kīrtanānanda Mahārāja] Because youve never read them that’s your problem.


Śrīla Śrīdhara Mahārāja: [shouting] Hey! __________________ [?] Dont speak so much. In my presence at least, I do not like all this rowdy-ism. Now my final appeal to you that I am old, I am tired, I cant talk anymore now. If you find any necessity to meet me, you need to come sometime after. Especially perhaps in the morning time, I am little in good health at that time. Now I am almost finished, I cant talk any longer. If you come again I shall try to put my things more slowly and judiciously and in an appealing way.


Jayapataka Mahārāja: The point was that...


Śrīla Śrīdhara Mahārāja: Now I cant move. My energy finished almost, I cant speak anymore.


Jayapataka Mahārāja: If you can just tell the Mahārāja that we just wanted to express that we had nothing personal and neither was anything personal meant.


Śrīla Śrīdhara Mahārāja: Jayapataka Mahārāja...


Jayapataka Mahārāja: It was a question only of what policy we had to follow in terms of allowing...


Śrīla Śrīdhara Mahārāja: Why do you talk now? I cant listen to that, I cant record. If you say I shall have to reply, but I am unable to reply. So you think that, “Mahārāja could not reply,” I dont like that. So if you want to talk more, I am ready, but you must come some suitable time. I am not lacking in reasoning, or in representing śāstric quotation. Anyhow I am finished now. I cant talk more. Gaura Haribol. Gaura Haribol.

Jaya OViṣṇu-Pāda...



Śrīla Śrīdhara Mahārāja: Nitāi Gaura Haribol. Any newcomer today, no?


Mādhava Prabhu: Mādhava Tuali [?]


Śrīla Śrīdhara Mahārāja: Mādhava Prabhu here?


Akṣayānanda Mahārāja: No, another Mādhava. He brought one new friend, whose name is also Mādhava. Mādhava Tuali. He’s here, a member of their Institute.


Śrīla Śrīdhara Mahārāja: Where has he come from?


Mādhava Prabhu: He’s from Behar.


Śrīla Śrīdhara Mahārāja: Behar. What part?


Mādhava Tuali: __________ [?]


Śrīla Śrīdhara Mahārāja: __________ [?] contributed, and some unknown for Bon Mahārāja’s University, long ago of course, during British Period ____________________ [?]

There was one Mahārājah of ________ [?] small chief in Behar.


Mādhava Tuali: ________________________ [?]


Śrīla Śrīdhara Mahārāja: He was received when the first batch of preachers from England came back to India, in Howrah Station, Mahārājah Hatwa [?] Bon Mahārāja and two other German disciples came with him. Nineteen thirty five perhaps.


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


    When [Bhakti Saranga] Goswāmī Mahārāja was preaching in London, then Prabhupāda passed away, some differences among the different disciples. So no money was sent to him there. He was a good collector when he was in India. He was known to so many chiefs also, as the Secretary of Gauḍīya Mission.

    One day he found, that he told, not a farthing he had, but he’ll put that into the box and the gas will come, then he’ll be able to cook something, no money. But he’s not disappointed. In the early morning in a near park he’s taking the beads, counting the beads, and loud praise, taking Hare Kṛṣṇa. In this way.

    Suddenly he found that in that park there were so many shrubs, and in some pot, he found something dazzling there, on the earth. He came, and after removing the earth he found a Śrī Mūrti, small, and took it to his quarter and he could trace that, śaṅkha (conch), cakra (discus), gadā (mace), padma (lotus) and according to Caitanya-caritāmṛta or Siddhartha Sahita he came to see and that Mūrti was Vāsudeva, according to the arrangement of the astra, śaṅkha, cakra, gadā, padma, according to the arrangement of the hands. Śaṅkha, cakra, gadā, padma, in this way the different name. So according to the arrangement of the astra he found that it is Vāsudeva. Then be began to worship.

    Then that very day he came back, nothing to eat, but suddenly, perhaps the maidservant that used to brush the, and wash the utensils, she came with a paper that was given in the postal box. But when he took out the other letters that was left below. And that woman came with that. “Is it useful Swāmīji with you?”

    Then he saw, “Oh. Davana [?] Mahārāja sent a cheque for a hundred pounds.”

    He wrote letters already to several chiefs already acquainted with him, and Davana responded. One hundred pounds he sent in cheque. Then of course he’s satisfied, at that time he had no money at all in his hand. He went to the bank to cash it.

    The bank says, “Yes, this is the cheque. But you are that Goswāmī, how shall I know? Some identification is necessary.”

    Then, already he gave a lecture there with Lord Zetland on the Chair, and so many other respectable men also present in the meeting. Suddenly he found that a copy of paper therein, and he got it and showed to the man. “Is this sufficient for my identification?”

    “Oh. You are this Goswāmī?”


    “Your appearance and the name, of course it is, it will do the service.”

    Then of course, in the bank the cheque was cashed.

    In foreign land, and penniless, he had to experience such condition there, Goswāmī Mahārāja, the Founder of Gauḍīya Saṅga.


    He took sannyāsa from me. First sannyāsī disciple is that Goswāmī Mahārāja. He took sannyāsa from me. He was my senior Godbrother. After the departure of our Guru Mahārāja, first sannyāsa was taken by him, and from me. And next, [Bhakti Prajñāna] Keśava Mahārāja. Hare Kṛṣṇa. Gaura Haribol. He was very brave and pushing, Goswāmī Mahārāja. Single handed he could fight with many, hundreds. Such powerful argument he had, invincible.


    Once I saw, he’s asking a man in Ambala, “You should give something for the service of Kṛṣṇa.”

    “I have no faith. I won’t give anything.”

    “No, no, you should give something.”

    “No, never.”

    “I must take it from you. I must take it from you, then I shall leave the place. I won’t  go without doing some good to you.”

    “How you can take? It is my money. If I do not pay, how can you take?”

    “I must take. I won’t go without taking. I must do some sukṛtito you. I have come for that.”

    So fighting going on. I am standing on the side. He’s also white clad. I am also white clad at that time. With curiosity I’m wondering, what the man says it is true. The money is his and if he does not pay, then how he can get? He has come to beg, but still he says, “No.”

    Persisting, “I must take, then I shall go. Without that I won’t go. You are a pāṣaṇḍa, and I must do some sukṛtito you. I shall open the door for you.”

    In this spirit he’s coming fighting, and so many men flocked there. And after hearing they all pressed that man. “Only give something. You know he’s representing a particular institution, and they’re doing some service. Why you are so much determined that you won’t pay a farthing? Give something, give something.” Then by their pressure one rupee he handed over to him.

    “And not one rupee, I’m taking one lākh.”


Devotees: Hari bol. (Group laughter)


Śrīla Śrīdhara Mahārāja: “Because it is very difficult to give you any sukṛti, to create sukṛtifor you. Kṛṣṇa will reward me profusely because I’m able to give some sukṛtito you. The worst type of atheist you are.”


    In this way. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

    So Gauḍīya Maṭha people they have come to beg, but not to beg, but to give. They want to give something, and only in the, formally they take something, but really they come to give something most valuable, the connection. They want to make connection with the Divinity, with the highest type of Divinity, Kṛṣṇa consciousness. Their determination is to connect anyone and everyone with Kṛṣṇa consciousness in any way or other. That is their attitude.

    Not an ordinary beggar, that one paisa, two paisa, or one lākh, two lākh, that is if they get they’re satisfied with the money, no. They come to give, with this consciousness. Energy is being wasted. Energy is directing you in this mundane world and only vicious circle, up down, up down, action reaction. But to connect with nirguṇa world. To connect with saguṇa in the encirclement of the saguṇa world, to connect with nirguṇa, the permanent plane, that connection to give, that is sukṛti. So to give connection to the people with the eternal plane of love divine, that is their duty, anyhow. Hare Kṛṣṇa. Gaura Haribol.

    Must be conscious of that. Otherwise, what is indispensable, that is the connection of those agents with the genuine source. That is all important factor, the connection with the transcendental, all important, what is of inconceivable character.


[yasya nāhaṅkṛto bhāvo, buddhir yasya na lipyate]
hatvāpi sa imāḻ lokān
, na hanti na nibadhyate


    [“He who is free from egotism (arising from aversion to the Absolute), and whose intelligence is not implicated (in worldly activities) even if he kills every living being in the whole world, he does not kill at all, and neither does he suffer a murderers consequences.”] [Bhagavad-gītā, 18.17]


    If we can find connection there, then our transformation may be of such order that if we kill, if we destroy the whole of the brahmāṇḍawe are not affected in any way. The connection with such a plane which can take us to adjustment with such grave happenings, grave events. That what to speak of destroying one jīva, one animal, or one man, this is nothing. If you can destroy the whole creation you will remain unaffected by that grave result. Such plane is there, and we’re to have connection with that plane of life. Kṛṣṇa consciousness. The vilāsa is so. The destruction is life, that is so. The destruction is life there, the destruction in the ordinary sense, that is also life giving to the proper persons that are being destroyed, amply benefited. The desirable death. Death we are facing every moment, every life. Where there is life there is death. But such a death which can kill the death itself forever, such death it is there. So that is desirable, that is help to the died man, and so the man who is the cause of such death he also gets uplifted. It is possible, it is such.

    The cause of harmony is of such wonderful character that which may be such. And how, by approaching towards Him we’ll be charmed to find His ways, that of wonderful stride, adbutkrāma, Urukrāma, His strides are wonderful. Unthinkable, unknown and unknowable, his strides, His pādaki. Wonder. How much of the environment we are acquainted with is nothing, so,


āścaryavat paśyati kaścid enam, āścaryavad vadati tathaiva cānyaḥ

āścaryavac cainam anyaḥ śṛṇoti, śrutvāpy enaṁ veda na caiva kaścit


    [“Some see the soul as astonishing, some describe him as astonishing, and some hear of him as astonishing, while others, even after hearing about him, cannot understand him at all.”]

    [Bhagavad-gītā, 2.29]


    None can finish. At every step he feels wonder, and still he cannot finish, no end of that feeling. Wonder of wonder, wonder of wonder, and no finish. Such engagement, such is infinite. Kṛṣṇa is such.


    The Brahmās have come, and the Brahmā of this brahmāṇḍawhen he went to see Kṛṣṇa in Dvārakā Kṛṣṇa asked the mediator that, “Which Brahmā has come?”

    The Brahmā was astonished. “Which Brahmā? Then there are other Brahmās also? Say that I’m father of Sanaka, Sanātana, Catuḥsana, and four headed Brahmā. You just inform.”

    Then he went. “Yes, take him in.”

    He went. And Kṛṣṇa with His temperament He saw that so many Brahmās are gathered there. And they’re hundred headed, thousand headed, million headed Brahmās there. He’s seeing Kṛṣṇa as well those Brahmās. Other Brahmās they do not know anything.

    So I say the basis of that is hypnotism. The whole creation is His hypnotism. This Brahmā can say, other Brahmās they do not say. They say that, “Kṛṣṇa has come in my brahmāṇḍaand He has called me for some necessity.”

    But this Brahmā he’s seeing that only, because he enquired, “Which Brahmā? What is the meaning of which Brahmā? Are there any other Brahmās?”


naumīdya te 'bhravapuṣe taḍidambarāya, guñjāvataṁsa-paripicchala-sanmukhāya

vanyasraje kavalavetraviṣāṇa-veṇu-, lakṣmaśriye mṛdupade paśupāṇgajāya


    [“I offer my prayers unto You, O praiseworthy Lord who are the child of the cowherd Nanda. Your complexion is the dark blue colour of a thundercloud and You are clad in silk garments that shine like lightning. Your charming face is adorned with guñja-mālā  ornaments, and Your hair is decorated with a peacock feather. You look beautiful wearing a garland of forest flowers, and that beauty is enhanced by the morsel of food in Your left hand. You carry a buffalo horn and a stick for herding cows tucked beneath Your left arm. You hold a flute and other emblems, and Your feet are as soft as a lotus.”] [Śrīmad-Bhāgavatam, 10.14.1]


    Brahmā, when he had first suspicion that, “Who is He, this boy, this cowboy, who is He? His ways are very questionable. He’s moving is such, His movement in such a way He does not care for anyone. He’s within my brahmāṇḍabut He does not care to know me even. What is this, this attitude? Who is He? He’s not Nārāyaṇa. Only above me there’s Nārāyaṇa. His ways and manners I’m a little accustomed. But this boy is not that Nārāyaṇa. Anything can exist over Nārāyaṇa it is impossible. Then what is the matter?”

    So to test Him he took away the cowboys and also the calves. And putting them somewhere else in the cave, he has again after a year has come see degradation and despair, how He’s doing. Then also he found, yes, as he found. First, the same position, after one year he has come, but he’s finding there He’s in the same position, with the rod under His armpit, and with some morsel of food, He’s out as if in search of His friends and the stolen calves. In this way, and everything going on as it is.

    Then Brahmā, “What is this? Then have they come back without my notice.” He again attended the very cave, but they’re there as he’d kept them they’re there. Then he, “What is this? Whom I stole they’re all here, deposited here. And still when I go there everything is all right, no harm.”

    Then of course he was perplexed and fell at His feet. “I could not recognise You my Lord. And what fault on my part? You have come to play such a plain part, how one can believe You that You are regent, You hold the greater position even than that of Nārāyaṇa. But whatever I have done I want to be pardoned. Naumīdya te 'bhravapuṣe taḍidambarāya. You are venerable entity, I now come to know how. I bow down to You. Te 'bhravapuṣe. Your body is like that of a black cloud, 'bhravapuṣe, cloud, black cloud. And that is some mystic representation. Black generally cannot be detected, but taḍidambarāya, but Your dress of yellow colour help us to know what You are. It is carrying some similarity, bearing, with Nārāyaṇa, pita vāsaḥ. Black body and the yellow dress, that gives some hint towards the personification of Nārāyaṇa, these two, taḍidambarāya. You are un-known and un-knowable, Yourself, but Your dress, Your potency, makes You known to us by Your potency. The colour of Rādhārāṇī, the śakti, Your own potency, that is of yellow colour. So Your greatness, Your magnanimity, Your nobility, Your beauty, charm, can be known through Her, known through Her, taḍidambarāya.

Naumīdya te 'bhravapuṣe taḍidambarāya, guñjāvataṁsa-paripicchala-sanmukhāya. So many plain things are ornaments to You. In our consideration what is gorgeous and of splendour, we don’t find anything about that here in Vṛndāvana. But in Vaikuṇṭha we’re accustomed to find those things. But this is a new play. You have come to show Your play. Here we find, we come across a new conception, and wonderful, plain and charming. Plain yet attracting to the most. Guñjāvataṁsa-paripicchala-sanmukhāya. With simple things, ordinary things, You have decorated Yourself, but it is so extraordinarily charming we find there it is impossible to understand and to describe, rasa mukham.

Kavalavetraviṣāṇa-veṇu. Rather, they’re trying to show Your most ordinary position of a cowboy, A position of a cowboy, which is a negligible position in this world, of creation. But in such a position so wonderful and charming, all attractive figure, hypnotising us...


End of 82.03.05.E_82.03.07.A



Start of 82.03.06.A


Śrīla Śrīdhara Mahārāja: _______ internally, and dis-united yourselves and joined Swāmī Mahārāja. What for?


Devotee: For spreading Kṛṣṇa consciousness.


Śrīla Śrīdhara Mahārāja: You, yes, that is all important, is it not.


Devotee: Yes.


Śrīla Śrīdhara Mahārāja:


sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]


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


    Not only non religion but all phase of religion we must forsake, abandon, only for Kṛṣṇa consciousness. Kṛṣṇa consciousness is so valuable and so accommodating. So everything, we shall take all risk for Kṛṣṇa consciousness. Sarva-dharmān parityajya. When I was young, I was a student in Bhagavad-gītā, when I used to connect with this line...


[śreyān sva-dharmo viguṇaḥ, para-dharmāt svanuṣṭhitāt]

sva dharme nidhanaṁ śreyaḥ, para-dharmo bhayāvahaḥ


    [“It is better to carry out ones own duties a little imperfectly rather than faultlessly perform another’s duties. Know that even death is auspicious in the discharge of one’s duties appropriate to his natural position in the ordained socio-religious system, because to pursue another’s path is perilous.”]

    [Bhagavad-gītā, 3.35]


    ...I felt disconnected. Sva dharme nidhanaṁ śreyaḥ. Where I am, my duty, immediate duty, I must die for that, for discharge of duty. I was cowed down there, but whenever I came to sarva-dharmān parityajya, I got some strengthof infinite character. The risk, everything for _________ [?] So unity, everything is laudable if it is in connection of Kṛṣṇa consciousness. For which Swāmī Mahārāja went there empty handed. I do not know, just by you, about Swāmī Mahārāja, when before he joined the mission to the last day of his life.

    He asked me, from America, “That I don’t feel well, I may die. Should I die here working for Kṛṣṇa consciousness, or I should go back to India?”

    I told him that, I feel that Prabhupāda has given you that land for propaganda. It is in my mind. So I shall say, you give your life there working. And he took it up. I believe him best.


Devotee: Yes. There is no doubt about that.


Śrīla Śrīdhara Mahārāja: When this ISKCON, the conception of ISKCON, the very word came, before he perhaps some twenty years ago he began his actual writing, preaching, from a hired house in Calcutta. The Back to Godhead was published there, my article was there, and at that time he thought of ISKCON. But you have sacrificed so much. We have also got some experience of sacrifice in our mission, in the time of our Guru Mahārāja. And then, what for? That is all important, and that is not a very cheap thing. Kṛṣṇa consciousness proper is not a very cheap thing.


anyābhilāṣitā-śūnyaṁ, jñāna-karmādy-anāvṛtam

ānukūlyena-kṛṣṇānu-[śīlanaṁ bhaktir uttamā]


    [“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favourably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”] [Bhakti-rasāmṛta-sindu, 1.1.11] & [Śrīmad-Bhāgavatam, 11.21.11, purport] & [Caitanya-caritāmṛta, Madhya-līlā, 19-167]


muktānām api siddhānāṁ nārāyaṇa-parāyaṇa

sudurlabhaḥ praśāntātmā [koṭiṣv api mahā-mune]


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


    What is Kṛṣṇa consciousness proper, all important, only in human life it is possible to begin. And that is also very uncertain. So once connected one should try his best to attain to work towards as far as possible ____________ [?] So the spirit of the thing should be kept in as much as it is possible. And then humility, and management, administration, everything is well and good.

    ____________ [?] He came here at least five, six times after he began his preaching. Before that also he came here, a number of times. I also used to live by his side, next door. Laboratory ground floor, I am first floor, a long time, anyhow. When he began his translation of Bhagavad-gītā consultation with me in a very deep way, anyhow. He requested me many a time that, “Please look after them. I am taking them this side. You have got some responsibility to look after them.” In this way.

    My nature is avoiding, not very inviting. But still he repeatedly came to me and requested me. And the first batch that he took here in India he kept here in my care. And it is I who suggested to purchase land now where the ISKCON is standing, managed. Anyhow I was all through friendly. Now I am also so but the things have been turned opposite. When I heard that many dissatisfied souls are going astray, away from ISKCON, and some of them I knew personally, then I felt pain in my heart. That such good souls are going away. I gave some proposal to them, that these persons should be accommodated. But they did not care to hear in the beginning. After some time, three important persons in the management they were rudely treated. And then both the parties, agrieved and the aggressor, both came to me and I affected some compromise, and they accepted and things went on well.

    Then also I find now and then evidently some persons are going away. And those that are in power and their power is growing, men and money coming in their hand, it is generally a trial for the Ācāryas. I have got experience of at least fifty five years about the mission here. In our Guru Mahārāja’s mission so many split, and also I tried to make compromise, and did also something. In this way I’m staying, passing my days. I am a little indifferent character, I’m not interfere character. I do not want, I don’t like any big company. Rather I like more to read the śāstra and to understand the meaning from it in different ways. I’ve written some poems in Sanskrit, and books also in Sanskrit. Anyway, my mind almost always busy to find out the real meaning from the śāstric scripture, the mantram or the sutram, or anything. That is my general. But when such things are occurring - when some of the offended persons came to me and requested me to interfere in the matter, because Swāmī Mahārāja said many things about me within his mission and disciples. So some of them knew it and they asked me to interfere. Then when I gave some proposal but they showed deaf ears, then I asked them, try to help in my name in a relieving way.


Devotee: Who did you ask, and in which case?


Śrīla Śrīdhara Mahārāja: I asked, first came with eighteen points, one Hiranyagarbha. Now he’s gone away. I’m sorry for him. I wrote to Tamal Kṛṣṇa...


Devotee: That was Pradyumna, Mahārāja.


Śrīla Śrīdhara Mahārāja: Eh? Yes, Pradyumna. Pradyumna came first with eighteen points of dissatisfaction. I reported it to Tamal Kṛṣṇa. He was busy in his propaganda work.

    Then he told, “Things are going on very well. I can’t go now. When I shall go during Gaura Pūrṇimā I shall try to meet you, I shall meet you.”

    But he came, went away, did not care to meet with me. “Things are going on very well.”

    Then one Yaśodānandan, he was in charge of Vṛndāvana gurukula perhaps. He came. I saw he’s a good man. But I heard that he’s indifferent, important man, he’s indifferent...


Devotee: He was a little sorry that he was not one of the Gurus...


Śrīla Śrīdhara Mahārāja: But I see ____________ [?] not think that he’s better than so many Gurus. Then next they came, “Three Gurus they’re unfit and they should be discharged and punished.” They came to punish three Gurus, as appointed direct from Swāmī Mahārāja. Anyhow I interfered and some compromise was affected, including Tamal Kṛṣṇa also. Then, in this way so many came and I’m hearing, and I told, go on with some relief work between them. In the meantime...


Śrīla Govinda Mahārāja: _________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ___________________________ [?]


Devotee: I’m here to, as you say, unity, this is a unity effort only. United we stand divided we fall.


Śrīla Śrīdhara Mahārāja: I differ from you. That unity for what? Unity for bad thing that can create havoc.


Devotee: But how can it be bad thing when it is all meant for Kṛṣṇa consciousness?


Śrīla Śrīdhara Mahārāja: Yes, so, I say that the ideal is the all important and then next unity. Administration is the kṣatriya, the position of a kṣatriya. And the Ācārya work that is for the brāhmaṇa who does not care for this worldly achievement. That is for the brāhmaṇas, and the administration with the kṣatriya, finance with the vaiśya. The general conception here should be. So the brāhmaṇic temperament they should get, with śāstric knowledge, Lakṣmī is their, śabde pare ca niṣṇātaṁ. [Śrīmad-Bhāgavatam, 11.3.21] Then in Gītā,


tad viddhi praṇipātena, paripraśnena sevayā

upadekṣyanti te jñānaṁ, jñāninas tattva darśinaḥ


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


    Then in Upaniṣad also, Bhāgavatam______ [?]


tasmād guruṁ prapadyeta, jijñāsuḥ śreyaḥ uttamam

śabde pare ca niṣṇātaṁ, brahmaṇy upaśamāśrayam


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

    [Śrīmad-Bhāgavatam, 11.3.21]


    In Upaniṣad,


tad vijñānārthaṁ sa gurum evābhigacchet, samit paniḥ śrotriyaṁ brahma niṣṭham


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


    That should be the criterion of the Ācārya. Not a man who can conduct good administration, make money, and recruit more men, that is not the criterion of an Ācārya. So, those that are dissatisfied, to help them, that was my advice to the discontented. And in that way, and before this one thing I should say _______________________ [?] anyone who came to me and asked anything, they took it in tape. And that tape may be propagated anywhere. Everyone comes and whatever I say they tape it, tape of that and began to preach in their own way. In this way when I heard that Dhīra Kṛṣṇa Mahārāja he took some tapes from me and he has copied it an he’s spreading it amongst the public. And I was told that that was appreciated. And those that came to hear that tape I am told that they had got some sympathy for me. In this way perhaps some persons were attracted towards me through the tapes. And that is the cause of our trouble. Those that can hear from me through the tape they’re having some sympathy towards me, and they come to me seeking for some help. I’m here, and those that are coming to hear from me, irrespective of anyone I say. In this way the trouble has arisen here. Some are more attracted towards my tape. Have you heard?


Devotee: Yes. I very much appreciate. I have also heard a tape last year. Only thing that their point is that by hearing your...


Śrīla Śrīdhara Mahārāja: I also like. It is a pride of us all, those that have faith in Mahāprabhu they cannot but feel proud that Swāmī Mahārāja has done such a wonderful work in his propagation. It is inconceivable by so many. And it will diminish, its position, its prestige, will diminish, that will be almost death to us, who want that Gauḍīya Vaiṣṇava should have a spacious field. But still, the justice should be there.


Devotee: Now their point is that by hearing your tape...


Śrīla Śrīdhara Mahārāja: Their point I have heard. They say whatever we give the majority of the committee that is absolute. I differ there. But I consider that you are all students in the line of truth. So don’t think that you are all perfect. You are studying of a student. So try to be accommodating and try to keep the standard.


Devotee: One thing they say that by hearing your tapes the determination to serve in ISKCON will increase, instead they’re trying to find fault.


Śrīla Śrīdhara Mahārāja: Some told me, one Dayādhara, he was a Dr. sent by Haṁsadūta Mahārāja to me for initiation. Because he’s sent by one of the zonal Ācāryas, and perhaps he thought of my tape or anyhow got some faith in me, I initiated. That gentleman having my, I’ve got one book, Prapanna-jīvanāmṛtam, a compiled book, compilation from many sources. That Dayādhara told that, “Your book,” and some poems also I have composed in Sanskrit, “They’re helping ISKCON in inestimable way. Deep rooted, making ISKCON deep rooted and also unbending.” That remark came to me.

    And it was not impossible. Swāmī Mahārāja spread Mahāprabhu’s instructions very widely. And what I collected in that book, many very selected passages from many higher devotees. And that can help the very movement. It is desirable, it can be really thought. In this way my connection was to consolidate to make it deep rooted. But unfortunately things are going in such way that as if I’m standing in the opposite party. I don’t think so. I think that my inclination, my advice, and my friendship with Swāmī Mahārāja that can help us a great deal. Both sides, from the constitutional as well as from the spiritual ideal, in my simple conviction. And I am there. In my old age, in my whole life I had no ambition, and in my old age I’m not such a fool that this time, at the cost of ISKCON, I’ll try to immortalise [?] my condition.


Devotee: Now what their thing is that they always had great reverence for you, therefore whenever there was a crisis...


Śrīla Śrīdhara Mahārāja: Only when they do not differ from me.


Devotee: That is true. But whenever they had any crisis they always approached you as the most reverent Vaiṣṇava.


Śrīla Śrīdhara Mahārāja: That is goodness.


Devotee: And even when there was a personal crisis Śrīla Tīrthapāda’s life they directed, or two GBC directed him towards your good self.


Bhakti Caru Swāmī: No, no, that’s not true. Śrīdhara Mahārāja wanted Tīrthapāda to come here.


Devotee: Jayapataka Mahārāja told Tīrthapāda also.


Bhakti Caru Swāmī: Anyhow Śrīdhara Mahārāja told me to come to you.


Jayatīrtha Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Tīrthapāda, who is he?


Devotees: Jayatīrtha Mahārāja.


Bhakti Caru Swāmī: Which incident are you talking about?


Devotee: Whatever, what I’m saying is that devotees have a great reverence you. It was not that, only thing that they’re little bitter now is that some of the people who have some criticism against the movement.


Śrīla Śrīdhara Mahārāja: Reverence formal. What sort of reverence they have got towards me, do you think? Formal or material? Substantial, spiritual.


Devotee: Well I think for your knowledge.


Śrīla Śrīdhara Mahārāja: Yes.


Devotee: For your...


Śrīla Śrīdhara Mahārāja: No, no. Reverence for me is in a formal way, I think. At least now they have proved like that. They’re more particular with formality, and formal help they want from me. But I’m not a man with formality. I more like spirit than form. Rather, I like to be a form breaker than form maker, if it is necessary for spiritual upliftment __________ [?]


Jayatīrtha Mahārāja: Yesterday they gave the report...


Śrīla Śrīdhara Mahārāja: And it is there, sarva-dharmān parityajya [Bhagavad-gītā, 18.66]. what is that? What is the idea? Sarva-dharmān parityajya. And the highest goal, svajanam ārya-pathaṁ ca hitvā, bhejur mukunda-padavīṁ [Śrīmad-Bhāgavatam, 10.47.61] Are you acquainted with this śloka of Bhāgavatam which is said by Uddhava about the gopīs of Vṛndāvana, about their qualification? Are you acquainted with this śloka of Śrīmad-Bhāgavatam?


Devotee: No. Kindly tell me.


Śrīla Śrīdhara Mahārāja: So you should be connected and we shall have connection with the highest idea we have got in Gauḍīya Vaiṣṇavism. Where to go? What is our destination? What for we have come to ISKCON? A general call Swāmī Mahārāja has given to so many, crushing the pride of the present scientific civilisation. But what for? What is our aim, highest aim? You must be conscious of that, what for you have come. You soldiers, you are allied to fight with māyā, but what for? What is your aim?


Devotee: I’m thirty four.


Devotees: No, what is your aim? Why have you come?


Devotee: My aim is to serve the spiritual master and spread this movement.


Śrīla Śrīdhara Mahārāja: What is the conception? There are so many conceptions, Christianity conception, Islam conception, this varṇāśrama conception, Buddhist conception, Śaṅkarācārya conception, so many. But what is Kṛṣṇa consciousness that Swāmī Mahārāja gave to you?


Devotee: Our thinking is that we do not know Kṛṣṇa. We have no qualification to know Kṛṣṇa, but we know Prabhupāda, Swāmī Mahārāja. And therefore we want to serve him.


Śrīla Śrīdhara Mahārāja: Ah. That is ______ [?] thing. Why? What is your Prabhupāda? There are so many Prabhupādas in the world. What is the peculiarity of your Prabhupāda?


Devotee: He’s putting us at the feet of Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Then what is Kṛṣṇa? He did not preach about Him. He preached about Kṛṣṇa consciousness.


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: And what is that Kṛṣṇa consciousness.


Devotee: Surrendering to Prabhupāda means preaching Kṛṣṇa consciousness.


Śrīla Śrīdhara Mahārāja: No, no.


Devotee: And to practice Kṛṣṇa consciousness.


Śrīla Śrīdhara Mahārāja: He captured your mind through preaching through Kṛṣṇa consciousness.


Devotee: Right.


Śrīla Śrīdhara Mahārāja: And what did you find peculiar in Kṛṣṇa consciousness that you left your previous religious ideas and joined Swāmī Mahārāja? You took so much risk. What is that Kṛṣṇa consciousness, you must know that.


Devotee: Yes, yes, we know whatever Prabhupāda has taught us.


Śrīla Śrīdhara Mahārāja: Not hazy, not taking the name of Prabhupāda. _________ [?]


Devotee: Kṛṣṇa is the Supreme Lord. Kṛṣṇa is the Absolute Truth.


Śrīla Śrīdhara Mahārāja: Kṛṣṇa is the Supreme Lord, that is a vague word. One will say Allah is the Supreme Lord. Another will say Jesus is the Supreme Lord.


Devotee: So He has a name, form, pastimes, paraphernalia, and they are non-different from Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Then, yes, you are to know what is Kṛṣṇa consciousness. Back to Godhead, what is that Godhead?


Devotee: We are being educated in our ISKCON society about that.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha.


Devotee: We are.


Śrīla Śrīdhara Mahārāja: That education is not a mere fashion. That is reality.


Devotee: Our Guru Mahārāja he was there guiding this mission for thirteen years.


Śrīla Śrīdhara Mahārāja: I know your Guru Mahārāja better than you do.


Devotee: But he guided the mission.


Śrīla Śrīdhara Mahārāja: I knew him from the beginning till the last days of his life, so much so, once he proposed myself to be the President of the ISKCON. I refused. In his last days he wanted me to live along with him in ISKCON, to have my constant association.


Devotee: If I say something representing their story, you please not mind it what they’re saying.


Śrīla Śrīdhara Mahārāja: Yes, say something, but whatever you may say that will be superficial to me. That won’t reach to the depth of my knowledge and experience of Kṛṣṇa consciousness. Whatever you will see, and what all of you will see, that won’t reach the depth of my knowledge about ISKCON, that is Kṛṣṇa consciousness, what is, who is Kṛṣṇa. You are all primary students, I think you so.


Devotee: Whatever we are our Guru Prabhupāda...




Devotee: ______________ [?] I’m mudha number one, but I’m trying to serve Prabhupāda that’s all. They’re trying to spread his mission.


Śrīla Śrīdhara Mahārāja: That is good of course, trying for Prabhupāda.


Devotee: And that is our prime concern, to just give this life for Śrīla Prabhupāda.


Śrīla Śrīdhara Mahārāja: Ostentatiously that is appreciated, appreciable.


Devotee: I just wanted to ask you one question, that there’s rising in their minds, which may have disturbed, which induced them to make some decision that disturbed your feelings. And that is that if someone leaves ISKCON and criticises the different activities of ISKCON, or different authorities of ISKCON, then he comes to take shelter of you, then if you give them sannyāsa or recognition immediately, then it has a bad effect on ISKCON as a whole. So that is what their concern is.


Śrīla Śrīdhara Mahārāja: I can feel the present inconvenience of ISKCON. But still, those that came to Swāmī Mahārāja, and frustrated now and going back astray, and if they come to me and want some connection here, I am not running after them, but those that come to me, and they’re rejected, but if I think that they should be kept in the fold and I give some connection, how can you say that I will be honourable not to do that.

    ISKCON is not ___________ [?] They came to Swāmī Mahārāja and now frustrated they’re going away, and they have their complaints, and some complaints are true. Because I have got that sort of experience from our generation in our Prabhupāda’s, our Guru Mahārāja’s followers. We have got some sort of experience. So we can guess what is what to certain extent. When frustrated they come and want some help, how can I say that no, I can’t help you. That is my trouble.


Devotee: But then, if they come and they get shelter then they sharpen their attack on the movement, so they increase that.


Śrīla Śrīdhara Mahārāja: Sharpen means, what is that? What is that attack? Is it severe preaching, my tapes? Or the members that appreciate my, what they get from my tape? You point out that, “In your tape these undesirable things are being out, these are not desirable. Objectionable, anything I am preaching against ISKCON.” What I say that is a general thing on principle. Bhagavad-gītā, Bhāgavatam, generally I explain so many ślokas. That is my Hari-kathā, my preaching is that, different types of ślokas I explain. My tape means that.


Devotee: That of course is appreciated by everybody.


Jayatīrtha Mahārāja: But they’ve been banned, all his tapes.


Devotee: ____ one thing.


Jayatīrtha Mahārāja: Appreciation should be put in proper perspective of the current situation. But his tapes have been banned, that after last night’s conversation it was referred that his teaching was Māyāvādā, to some extent. These things should be presented as they are, what is the actual attitude of the current administration. And then it can be understood why I find it difficult to adjust my own spiritual feelings towards that.


Śrīla Śrīdhara Mahārāja: You see, Swāmī Mahārāja before his departure he told that, “I have said many things against my Godbrothers as a policy of preaching. But I put it, placed it to some of our Godbrothers, but I beg to be excused by them.”

    On the basis of that I asked your GBC that the portions where he has abused the Godbrothers may be omitted, on the basis of his last words. Because otherwise they’re also coming to throw mud against Swāmī Mahārāja. Already they have begun. And I requested them not to do so. So I’m always trying to save the prestige of ISKCON. He abused for his propaganda almost all the camps of Gauḍīya Vaiṣṇava but save and except myself. And now they have begun to do that...


Śrīla Govinda Mahārāja: _______________________________________________ [?]




Dhīra Kṛṣṇa Mahārāja: ...incident to occur. So I think Jayatīrtha’s leaving is a major incident.


Śrīla Govinda Mahārāja: ___________________________________ [?]


Śrīla Śrīdhara Mahārāja: Compromise, my, the long and the short of your negotiation will be that you keep aloof from the affairs of ISKCON. What they may do or undo, you don’t care, worry for that. You miss your, the object of your coming here?


Devotee: Myself?


Śrīla Śrīdhara Mahārāja: To make me silent?


Devotee: No, no, no. No.


Śrīla Śrīdhara Mahārāja: Then, whoever is dissatisfied with the present management of ISKCON, and if they come to me and if I give some sympathy to them, then I’m creating an opposite party thereby _________ [?]


Devotee: Because their feeling is that because it’s a world wide mission there will always be some complaints. There maybe some dissatisfaction.


Śrīla Śrīdhara Mahārāja: Yes. Of course.


Devotee: Even at the time of Prabhupāda, our own Prabhupāda, there were people who had some difficulties and left the movement.


Śrīla Śrīdhara Mahārāja: Yes, I have got sad experience many have already left him. And in so many, all the institutions there is such.


Devotee: Yes, so, ah, but..


Śrīla Śrīdhara Mahārāja: Many coming, going, coming, going.


Devotee: But if this criticism becomes more intense then the management of the institution becomes more difficult. So that was the concern.


Śrīla Śrīdhara Mahārāja: Difficult, so they should be more accommodating, and they should be more earnest to the ideal. Swāmī Mahārāja went there empty handed, not with much wealth and power and splendour. But what was his capital? What was his capital?


Devotee: Kṛṣṇa consciousness.


Śrīla Śrīdhara Mahārāja: Then, that I want to trace more in Kṛṣṇa consciousness. And accommodating to the Godbrothers. Those I can feel that are sincere, they’re sincere students. If I can find that he’s a sincere student, but he’s neglected by the administration, what should I do? As a servant of our Guru Mahārāja and Mahāprabhu should I extend my hand to him, or no, go away? What should I do? What should you do if anyone being a guest in your house, should we put some water or food, or he will drive away?


Devotee: No.


Śrīla Śrīdhara Mahārāja: Then, they already came to your Prabhupāda and they’re going disappointed and if they come before leaving the ISKCON and they ask something, and if I want to pacify them, and thereby a group, one, two, three, four, in this way a group, then what am I to do? Then I’m to close my door and sit in the room?


Devotee: No, no. When a group is formed like that, then there’s some other preaching going on, so then there’s another wider group is formed...


Devotees: _________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: You see, my idea is this, Swāmī Mahārāja, you see.

__________________________________ [?] Our Guru Mahārāja sent a party of five or four in the beginning. Next he wanted to send me, but I was reluctant for some reason. Then he sent another one. Then when he was proposing me in Bombay, Swāmī Mahārāja was present there. And in course of his speech he told, “You all be prepared. You will have to go to the west for preaching.” In Bombay.

    And Swāmī Mahārāja pointed me out, “In your presence Prabhupāda requested me.”

    Then I came to recollect the thing that he was saying, “That all of you will have to go to the west for preaching.”

    Our Guru Mahārāja, Bhaktivinoda Ṭhākura foretold, our Prabhupāda began, and Swāmī Mahārāja came with flying colours, preaching in the west. So, our Guru Mahārāja he began the attempt. And he proposed me to go. I did not, for two reasons. One, that I can’t understand the intonation, the pronunciation of the westerners. And the second, I’m not a pushing man, and don’t want to mix with so many. So I modestly refused. Now, in my last days of life Swāmī Mahārāja has taken so many where I am sitting idle and asking me to look after them. And also I remember my Guru Mahārāja wanted to send me to the west for preaching, because there are so many, including our Guru Mahārāja, that my words are very suiting, suitable to the westerners. My reason, my knowledge, my dealing, all these things they appreciated, or they’re of such opinion. And in my last days so many are coming at my door and I shall say no, you go away? How can I say so? Who was appointed in the beginning, several, forty seven years ago, that you go to the west for preaching, and I didn’t. And they’re coming at my door. And what should I, what treatment should I do with them?


Devotee: There is no difficulty with that as it is. ISKCON recognises your prominence as a prominent Vaiṣṇava and they come whenever there is any need they immediately come.


Śrīla Śrīdhara Mahārāja: Then? This is one, Caru Swāmī Mahārāja he has got some appreciation for me. He was direct appointed by Swāmī Mahārāja as an Ācārya though gṛhastha. He has got some sympathy with me, and so many others also. But are they not reliable? All bogus persons are coming to me? Those that are approaching me they’re all bogus?


Devotee: No, no.


Śrīla Śrīdhara Mahārāja: Then? Either I’m to blame, or those that are coming they are to be blamed? If you want to...


Devotee: No, but the, all union people, but if they’re formed in many groups then the unity of the ISKCON as a whole may be in danger. This is the concern, this is the biggest concern.


Śrīla Śrīdhara Mahārāja: Yes, yes, that I know fully well. So they are to modify their policy. They should not stand firm that the majority of these few, there are several thousands of disciples of Swāmī Mahārāja and they may be leading to a twenty four. They should not think that their unity may satisfy the whole thing. They should also consider that what sort of conclusion they should come to in the meeting, substantially not formally. The majority of ISKCON, that is absolute, I’m the last man to admit that.


Devotee: But then how can we run the institution smoothly if there’s not some arrangement like that, because so many groups are forming.


Śrīla Śrīdhara Mahārāja: Of course. No good administration can give Godhead, can it?


Devotee: No, no. It is just, it is for the propagation. Prabhupāda has organised for the propagation.


Śrīla Śrīdhara Mahārāja: Then? That is all approximate and relative, all approximate and relative. We should be conscious of the fact.


Devotee: Yes Mahārāja, but Prabhupāda himself organised.


Śrīla Śrīdhara Mahārāja: Because we are approaching towards infinite, so everything is finite, however greater it may be. With that consciousness we shall try to move.


Devotee: Yes Mahārāja, Prabhupāda himself organised, and his most concern was that we should all work jointly together.


Śrīla Śrīdhara Mahārāja: There are some also that say that they’re all self made Ācāryas. I don’t know. I don’t say so. But there are some who say that Prabhupāda did not appoint any Ācārya. Rather he told,


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]


    “Every one of you speak up whenever, whomever you come across about Kṛṣṇa consciousness.” That was his general call.


Devotee: Well here’s one of them. You can ask him whether they were appointed or not.


Jayatīrtha Mahārāja: Now there’s complaint amongst the men there that the whole conception of Ācārya as you presented it to the GBC when they came here originally in nineteen seventy eight, at Gaura Pūrṇimā, there was something mistaken in that...


End of 82.03.06.A



Start of 82.03.06.B


Jayatīrtha Mahārāja: ...that the individual Ācārya must be completely subordinated to the committee, GBC committee, and that the disciples should be trained to understand that their real relationship is with ISKCON, and their relationship with the Ācārya is the secondary thing. It was explained to me this morning. And they think that your advices in the beginning to set up the Ācārya system in a particular way, that has been the cause of much trouble for them. The Ācāryas are all relative, they’re not absolute, and they all have their...


Śrīla Śrīdhara Mahārāja: Self effulgent.


Dhīra Kṛṣṇa Mahārāja: Not self effulgent.


Devotee: No, not that way.


Jayatīrtha Mahārāja: They’re not self effulgent. And therefore the Presidents and GBC are now thinking if they’re not self effulgent since they were appointed Ācāryas, therefore they’re second class Ācāryas and they can’t be considered absolute, even to their own disciples, but that the absolute consideration will always be what the committee decides, not what the Ācārya says.


Śrīla Śrīdhara Mahārāja: Whatever he mentioned, said, I think that is all recommendatory, all relative, not absolute. It is not possible. You see, the plane is such.


    When Uddhava asked Kṛṣṇa, “Why so many forms of religion?”


    Kṛṣṇa told, “In the beginning it was one, and I told about what is religion to Brahmā. And from Brahmā it came to his different disciples, and every disciple understood it in a modified way according to his own mental conception. And when in their turn they gave delivery to the same thing the differentiation began.”


Prakṛti-vaicitryāt and pāramparyeṇa, it is, we can’t stop differences.

    That is also told in Bhagavad-gītā, “I told it to Manu.”

Manur ikṣvākave ’bravīt[Bhagavad-gītā, 4.1]

Sa kāleneha mahatā, yogo naṣṭaḥ parantapa [Bhagavad-gītā, 4.2]


[śrī-bhagavān uvāca

imaṁ vivasvate yogaṁ, proktavān aham avyayam
vivasvān manave prāha
, manur ikṣvākave ’bravīt]


    [The Supreme Lord said: Previously, I imparted to Sūrya this changeless path of knowledge, which is achieved by selfless action. Sūrya, the presiding deity of the sun, delivered it to his son Vaivasvata Manu, exactly as he had heard it from Me. Thereafter, Manu instructed the same knowledge to his son Ikṣvāku.”] [Bhagavad-gītā, 4.1]


evaṁ paramparā-prāptam, imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
, yogo naṣṭaḥ parantapa


    [“O conqueror of the enemy, in this way, the saintly kings such as Nimi, Janaka, and others, learned this path of knowledge through the divine succession. Presently, after the passage of a long period of time, this teaching has been almost completely lost.”] [Bhagavad-gītā, 4.2]


    In this way the plane is such that things in the starting, as the nature be there, gradually degraded, modified. So the recommendatory but cannot be absolute.


Devotee: So far, whatever our Guru Mahārāja says, that was the standard of absoluteness. And since Guru Mahārāja is not physically...


Śrīla Śrīdhara Mahārāja: He could not say so, that this is absolute. He did not say. He could not say, and he did not, because he knew that he’s talking about infinite.


Devotee: ___________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________________ [?]

He says that what he told, that is absolute.


Devotee: No, because, for the upliftment of the disciple, the spiritual masters instructions are absolute. And since it was his instruction...


Devotees: ________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Oh. Kīrtanānanda last night came to say so. But I asked him that Gurus position may be absolute, but your understanding of Guru and his instructions, is it absolute?


Devotee: No. Individuals are not absolute.


Śrīla Śrīdhara Mahārāja: Then?


Devotee: But collectively as a body as a whole it is absolute.


Śrīla Śrīdhara Mahārāja: No, can never be. That is foolish.


Devotee: Because that is the only representative of Prabhupāda.


Śrīla Śrīdhara Mahārāja: That is foolish.


Devotee: That is the only representative of Prabhupāda. That’s what we say.


Śrīla Śrīdhara Mahārāja: Then everything is absolute because whatever incident comes to be effected by the will of Kṛṣṇa, even a straw moves by the will of Kṛṣṇa. So everything is absolute, we are to consider.


Devotee: Considering that this is a spiritual movement, this is Kṛṣṇa consciousness movement, Kṛṣṇa consciousness movement is a representative of Kṛṣṇa on this Earth. That is what we are thinking. Therefore it is absolute.


Śrīla Śrīdhara Mahārāja: No, it is not like that. I like, what I wanted to say, at least, I like Kṛṣṇa consciousness, ISKCON should not have any monopoly of preaching over the whole world. But all my Godbrothers they also may do something in their part, everyone, you also, myself, everyone should do something for the propaganda of Kṛṣṇa consciousness. Why the others should be banned, eh?


Devotee: No banning.


Devotee: There’s no banning.


Śrīla Śrīdhara Mahārāja: Then? All should be fair field.


Devotee: But ISKCON should not be splintered. United we stand, divided we fall.


Śrīla Śrīdhara Mahārāja: Fair field, let all say what Kṛṣṇa consciousness, eh? Why should we stand in the way of that? Let them say. The free market. Nation and ocean free.


Devotee: That free market should not be developed by splintering ISKCON. Let ISKCON also preach, others will also preach.


Śrīla Śrīdhara Mahārāja: Yes. ISKCON will go on with their preaching, others may also go on with preaching, with Kṛṣṇa consciousness, with Mahāprabhu, Nityānanda Prabhu, all may join, what harm? Fair field. There must be a very wider view.

    Columbus, he discovered America. Should it be meant that only his people will go and live there? Others won’t go?


Devotee: We’re not saying that. We want that everyone should preach.


Śrīla Śrīdhara Mahārāja: Everyone, it should be Kṛṣṇa consciousness, that is to be marked, the Kṛṣṇa consciousness, we’ll be satisfied for that. Mahāprabhu, what Mahāprabhu wanted to preach, Kṛṣṇa consciousness, Gauḍīya Vaiṣṇavism School. But too much dogmatism.

    I heard and that pained my heart, then that, he’s a good soul, I knew him, that Bhāvānanda Mahārāja. Bhāvānanda Mahārāja trampled down one book, Gauḍīya Kaṇṭhahāra, that was very favourite of our Guru Mahārāja, and the collection of all from different śāstras to help the preacher, Gauḍīya Kaṇṭhahāra was planned. Quotations from different scriptures to help Kṛṣṇa consciousness preachers. But that was trampled simply because that was not composed by Swāmī Mahārāja, that valuable book was trampled under foot. Then I sent some intimation to him, you please beg forgiveness, and in a very beautiful way, a grand way, issue one edition of Gauḍīya Kaṇṭhahāra to get released from that offence. It is śāstra, and it is collected by our Guru Mahārāja I know, and it was helping to a great extent the preachers, meant for the preachers, collection from highly valued books. Should I appreciate that, because that was not translated by Swāmī Mahārāja?


Devotee: Who was it published by?


Śrīla Śrīdhara Mahārāja: Er? Published maybe from different Press, but collected by our Guru Mahārāja.


Devotee: ParamahaṁsaBābājī’s[?] book.


Śrīla Śrīdhara Mahārāja: You know the book. It is with us also, and that helps a great deal. That was meant mainly for the preachers. Highly valued book.


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: ____ [?] And Swāmī Mahārāja did not want that?


Devotee: No, that is definitely wrong. Unless there was some criticism of our Guruji inside.


Śrīla Śrīdhara Mahārāja: No, no, that was long before that was printed and published. Ke?


Jayatīrtha Mahārāja: Bhakta Jeff.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. I will be happy to the extreme if you can effect conciliation.


Devotee: I was just wondering if they can still come and talk with you, frankly and freely. Yesterday I think the meeting broke up abruptly, so it would be nicer if you give them some one other time. This is what my concern was, because I am just a small man.


Śrīla Śrīdhara Mahārāja: Yes. I gave them time. They’re always welcome, anyone always welcome, and I’m ready to talk with them. This will be Hari kathā, Kṛṣṇa consciousness, spiritual understanding, it is preaching.


Devotee: It is they can freely express their opinion and you can reply to that. And that way some consensus may be arrived at.


Śrīla Śrīdhara Mahārāja: Of course. More freely. Everyone should have. Yes.

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


Devotee: Tomorrow, is it not possible tomorrow?


Śrīla Śrīdhara Mahārāja: Maybe. Maybe tomorrow morning. Hare Kṛṣṇa.


Devotee: Thank you very much for your enlivened discourse.


Śrīla Śrīdhara Mahārāja: Even whole days I am unfit and I am invalid.


Bhakti Caru Swāmī: Mahārāja, I also, when I got the news, what happened, what they did to Jayatīrtha Mahārāja, I immediately felt that only you can save the situation now. And I so immediately rushed back here, and I thought that I’ll take you to Māyāpur, because if they do not come...


Śrīla Śrīdhara Mahārāja: _______________________________ [?]


Bhakti Caru Swāmī: __________________________________________________ [?]

Yeah, I heard that. Dhīra Kṛṣṇa Mahārāja just told me. So it’s nice if they come here.


Devotees: ____________________________________ [?]


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

Your name is?


Yaśomatī-nandana dāsa: Yaśomatī-nandana dāsa.


Śrīla Śrīdhara Mahārāja: Yaśomatī-nandana, very charming name.


Yaśomatī-nandana dāsa: Thank you. Prabhupāda gave.


Śrīla Śrīdhara Mahārāja: Yaśomatī-nandana, para ki?


Yaśomatī-nandana dāsa: Braja-baro-nāgara.


Śrīla Śrīdhara Mahārāja: Braja-baro-nāgara, gokula-rañjana kāna.


śrutim apare smṛtim itare, bhāratam anye bhajantu bhava-bhītāḥ

aham iha nandaṁ vande, yasyālinde paraṁ brahma


    [Raghupati Upādhyāya says: “Those who fear rebirth in this world may follow the advice of the Vedic scriptures - others may follow the Mahābhārata - but as for me, I follow Nanda Mahārāja, in whose courtyard the Supreme Absolute Truth plays as a child.”]

    [Caitanya-caritāmṛta, Madhya-līlā, 19.96]


    Raghupati Upādhyāya. Mahāprabhu was charmed to hear, śrutim apare smṛtim itare. “Let them go on with their śruti and smṛti, but aham iha nandaṁ vande. Sarva-dharmān parityajya [Bhagavad-gītā, 18.66] My heart is inclined towards the obeisance of Nanda. Why? Yasyālinde paraṁ brahma.”


    One lady also told here in her lecture, when Swāmī Mahārāja came with many disciples, “That what attracted us to ISKCON is this, that we can live in a family with God. God can accept our service as family members. This has attracted to ISKCON.”


    So aham iha nandaṁ vande, yasyālinde paraṁ brahma. The Para Brahma has come.


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

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


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


    The aprākṛta līlā, similar to that of human society, but it is just the opposite. Perverted reflection here, and original there, but very similarity is there.


martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai


    [“One who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way, he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.”]

    [Śrīmad-Bhāgavatam, 11.29.34]


Ātma-bhūyāya ca kalpate. “That means they’re considered as My own.”

Viśate tad-anantaram, tato māṁ tattvato jñātvā, viśate tad-anantaram


[bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā, viśate tad-anantaram]


    [“Only through love and devotion can I be understood as I am. Thereafter, fully understanding Me, you can merge into My entourage.”] [Bhagavad-gītā, 18.55]


    “Ultimately knowing who am I ontologically, then they enter into My domain. Into Me, that in My group, in My, in the system where My servitors are trying their best to satisfy Me.”


    Gaura Haribol.


Devotees: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: We are out for the same.


Yaśomatī-nandana dāsa: Please bless me that I can ____________ [?]


Śrīla Śrīdhara Mahārāja: Our inner thirst is for the same. And we should think that we come, in a group we come together, all from different sources. But particular aim and there may not be any pollution in that aim, that highest object. That is all important. Organisation next, first ideal, and next, organisation, to facilitate, to preach the ideal. If ideal is drawn away the organisation can give mischief to the people.


Yaśomatī-nandana dāsa: _____________________ [?]


Śrīla Śrīdhara Mahārāja: Just as Jīva Goswāmī has mentioned, take from the mantram, formula, take the Name, then put another name, it will go to the opposite site. Take Kṛṣṇa, put Kali or Śiva, it will take to the, all other words are there, but the Name is Kṛṣṇa. Take out the Kṛṣṇa and put Śiva, it will take you, carry you to another direction. So also the ideal, organisation there may be many, and more perfect organisation as military, but the ideal is all important. Otherwise, if for another ideal a good organisation is engaged that will very hurriedly take to our doom. So organisation makes first ideal, Kṛṣṇa consciousness.


Yaśomatī-nandana dāsa: But the ideal...


Śrīla Śrīdhara Mahārāja: Organisation must be subservient to Kṛṣṇa consciousness proper. That is my contention, nothing more.


Yaśomatī-nandana dāsa: But our idea is that the ideal is non different from the organisation.


Śrīla Śrīdhara Mahārāja: You all say the organisation because it is created by Swāmī Mahārāja it is a perfect one. So this organisation whatever they will create, the majority, that is God. I differ there.


Yaśomatī-nandana dāsa: For that we’re not deviating from Swāmī Mahārāja’s thought.


Śrīla Śrīdhara Mahārāja: _____________ [?] should seek, they should search after.


  Mahāprabhu Himself told, “Kṛṣṇānusandhāna, I am searching for Kṛṣṇa.”

Vyāsadeva says, “Brahmansandhāna, brahma-jijñāsā, I am enquiring, what is Brahman.”

Jaiminī says, “Dharma-jijñāsā.

  In this way, all, they’re out to search the infinite, the absolute. And it will be foolish to think that whatever this body will dictate that there is Kṛṣṇa consciousness. The difference is here, and that is most important difference. You are to think it for your own interest, and for the interest of all of us.


Devotee: They say that because in Bhagavad-gītā Kṛṣṇa says that there will never be a servant more dear than the one who preaches. And because Prabhupāda exhibited such preaching vigour that has never been exhibited before, that he is the most compassionate personality. Therefore they say that the ideal of the organisation is to give everyone Prabhupāda. Because the conviction is that if we certainly give Śrīla Prabhupāda to everyone then they will get all the mercy of Kṛṣṇa and eventually all the realisation of Kṛṣṇa consciousness. They say, because Prabhupāda exhibited the most compassionate nature and the most successful preaching effort in the world, that we simply have to now rally around Śrīla Prabhupāda and present Śrīla Prabhupāda ___________________ [?]


Śrīla Śrīdhara Mahārāja: Who are you? Who is he?


Jayatīrtha Mahārāja: Jīva Pavana. First initiated disciple of Śrīla Prabhupāda. Second initiated by myself.


Jīva Pavana: This is the mood ____________________ [?]


Śrīla Śrīdhara Mahārāja: I have told repeatedly the difference what you say. Mostly, those that are coming to me they all say like that. The general tenor of all the questions that are coming from ISKCON, it is of such nature. What you say that is not new thing.


Jīva Pavana: But that is that the ideal, the organisation may have its defects but that the ideal is already there.


Śrīla Śrīdhara Mahārāja: But what I say you are to understand. Yes. But I say that, I told last night to Kīrtanānanda, the Vyāsadeva is considered to be śaktyāveśa avatāra, and he delivered most of the śāstras, and still Nārada came and abused him. “Whatever you have done so far that is nothing. You give Bhāgavatam to the people.”


Yaśomatī-nandana dāsa: That is because Vyāsadeva was not a pure de... he was not presenting pure devotional service. But Prabhupāda presented the pure devotional service.


Jīva Pavana: And Prabhupāda gave us Bhāgavatam.


Jayatīrtha Mahārāja: He’s only saying that even Vyāsadeva agreed to be chastised.


Śrīla Śrīdhara Mahārāja: You are to understand what is this, this is not my statement. What I say it is in Bhāgavatam.


Yaśomatī-nandana dāsa: Yes.


Śrīla Śrīdhara Mahārāja: So you are to adjust, how it is possible. Vyāsadeva is accepted as  śaktyāveśa avatāra, and he has given all the, most part of the scriptures. Then also...


Yaśomatī-nandana dāsa: But we consider Śrīla Prabhupāda more than that.


Śrīla Śrīdhara Mahārāja: _________ [?] What is the reason, we are to enquire why. The Brahmā is the first Guru of Gauḍīya sampradāya, Madhva sampradāya, he’s benumbed by Kṛṣṇa līlā. Madhvācārya, Rāmānuja, they’re all great Ācārya, still, we are to criticise them. So, we are to think deeply everything in our own interest, and we don’t get by half something and produce and reproduce that _____________ [?] not that. We are to understand all these things in details and adjust and digest. It is there, how it is possible, that the giver of Gītā, Bhagavad-gītā, Vedānta, all these things, he’s chastised by his Guru Mahārāja. How is it possible? It is there.


Yaśomatī-nandana dāsa: Because he did not really ________________ [?]


Śrīla Śrīdhara Mahārāja: You are to digest that. So the answer is there, the answer is there. The year, by instalment, by the will of the Lord, there by His order extensively may be given by a particular instalment which is possible. His order to give a particular instalment to all.


Devotee: But I still don’t understand...


Devotee: Vyāsadeva’s giving a particular level...


Śrīla Śrīdhara Mahārāja: How we are to adjust all these things, from the scriptures, it is there. It is in Bhāgavatam. How is it possible? We are to adjust. It is not my creation, or my whimsical statement. It is there. How you are to take, you please explain it.


Bhakti Caru Swāmī: There is also that divya-jñān hde prakāśito, [From Śrī Guru-vandanā, 3] that the very scripture, the realisation is coming in the heart.


Śrīla Śrīdhara Mahārāja: _______________________________________ [?]


Devotee: What is being presented is very simple affair, that Śrīla Bhaktivinoda Ṭhākura he predicted that there would be a personality who would come and be responsible for delivering the Holy Name of Kṛṣṇa all over the world. The conviction of ISKCON is that Śrīla Prabhupāda is that personality. And the ideal of ISKCON is simply to deliver Śrīla Prabhupāda to the world. He’s the person Bhāgavatam. He brought us the Bhāgavatam. He lifted us out of our nescient condition, and that the feeling of the ISKCON body is that we may have so many defects on our own, but just as Prabhupāda gave the example, we simply have to deliver the mail, just like the postman. He may not be very expert but the message is in the letter already. So our feeling is simply that we are, have to deliver. So the mood at the temple is simply we have been sitting and hearing Prabhupāda līlā every morning, how Prabhupāda came to the west, how he picked us up, we’re becoming absorbed more and more in Prabhupāda līlā. And in this way we’re feeling that we understand, through Prabhupāda, what is the mission of Lord Chaitanya, and a little bit about Kṛṣṇa. That’s all we know is Prabhupāda. This is the feeling. And so although no one is attacking your position as a Vaiṣṇava, we feel that the general mood of the family is being disturbed since Śrīla Tīrthapāda is not there to share in these loving exchanges and remembrances of Śrīla Prabhupāda. That is the general mood, it’s coming from that, from the heart, not so much from a managerial...


Śrīla Śrīdhara Mahārāja: So, you differentiate from one Guru with another Guru.


Devotee: Yes, because Śrīla Prabhupāda...


Śrīla Śrīdhara Mahārāja: Yes, you differentiate from...


Devotee: Acintya bhedābheda tattva.


Śrīla Śrīdhara Mahārāja: Hear me. The present Ācārya and your Prabhupāda, there is much difference? Eh?


Devotee: Yes. Because Śrīla Prabhupāda we say is Jagat Guru, because in Bhagavad-gītā Kṛṣṇa says, “The most dear servant...


Śrīla Śrīdhara Mahārāja: And the disciple of the present Ācārya they will see that their Guru, their Ācārya is not Jagat Guru, is it?


Devotee: They say yes, the idea is that Śrīla Prabhupāda is Founder Ācārya...


Śrīla Śrīdhara Mahārāja: No, no. I am speaking of Swāmī Mahārāja and the present Ācārya.


Devotees: _______________________________ [?]


Śrīla Śrīdhara Mahārāja: Founder Ācārya is another thing.


Devotees: _______________________________ [?] They say that any Ācārya in ISKCON after Prabhupāda are...


End of 82.03.06.B



Start of 82.03.07.B


Śrīla Śrīdhara Mahārāja:


[naumīdya te 'bhravapuṣe taḍidambarāya, guñjāvataṁsa-paripicchala-sanmukhāya

vanyasraje kavalavetraviṣāṇa-veṇu-, lakṣmaśriye mṛdupade paśupāṇgajāya]


    [“I offer my prayers unto You, O praiseworthy Lord who are the child of the cowherd Nanda. Your complexion is the dark blue colour of a thundercloud and You are clad in silk garments that shine like lightning. Your charming face is adorned with guñja-mālā ornaments, and Your hair is decorated with a peacock feather. You look beautiful wearing a garland of forest flowers, and that beauty is enhanced by the morsel of food in Your left hand. You carry a buffalo horn and a stick for herding cows tucked beneath Your left arm. You hold a flute and other emblems, and Your feet are as soft as a lotus.”]

    [Śrīmad-Bhāgavatam, 10.14.1]


    ...lakṣmaśriye mṛdupade paśupāṇgajāya. And Your movement is very slow but sure, apadobhay [?] Your movement is such that You don’t care for anything else in this world. Though in a very simple and lower position You are, but Your gesture, posture, Your outlook, Your movement, You don’t care of anything in this world. Such mixture with plainness in the highest conception of things mixed, is garbed, dressed in a very plain thing, it has given a very nice and very wonderful expression, charming. Such things of ordinary value may be so charming. Being creator also, I fail to understand what is this creation. I am proud that I have created so many things in the world, but I am lost to see the beauty of the environment here. What is that? Lakṣmaśriye mṛdupade paśupāṇgajāya. Movement is slow but sure and beautiful. Mṛdupade paśupāṇgajāya. You may be the son of that human being, even that who keeps the cows, not very high status in the society, or in the scripture. But is this Your personality, wherever You go You can make it to hold the highest position, what is this? Mṛdupade paśupāṇgajāya. Whoever You be, my vanity expired, defeated. To You I am taking refuge. I surrender. Please help me understand what You are really.” In this way Brahmā surrendered.


    Madhvācārya, he, in his conception, of Ācārya mentality, he could not harmonize with this brahmā mohana chapter with Guru. The sampradāya Guru, the first inaugurating Guru of the sampradāya, Brahmā sampradāya, Madhva sampradāya. So Madhvācārya has omitted these two chapters on Brahmā mohana from Bhāgavatam.

    But Mahāprabhu, He did not, He accepted Śrīdhara Swāmī’s edition, belonging to the śuddhādvaita-vāda of Viṣṇuswāmī; rāga-mārga. They are followers of rāga-mārga, the Viṣṇuswāmī sampradāya, the branch of which is Vallabha sampradāya at present. Many in number: especially in the Gujarat side, the Vallabhis. Vṛndāvana also found New Gokula, in New Dvārakā they have established the Vallabha School, they’re followers of rāga-mārga. Śrīdhara Swāmī belongs to that section and he has accepted those Brahmā mohana, two chapters in his book and has given his commentary. Mahāprabhu accepted that, in Caitanya-caritāmṛta, there we find mentioned. But Madhvācārya he could not accommodate, that how Guru may be seduced, how? He’s all knowing, he could not tolerate that Guru may not know everything, may not be omniscient. He could not accommodate this idea, this Madhvācārya. But Mahāprabhu did that.


    “Because we,” our Guru Mahārāja used to tell, “We are worshippers of sonhood of Godhead, not fatherhood. Not the extreme point as the creator or as the controller, but the sonhood, that He’s in the centre. He’s not in the circumference anywhere, His position. And not from one side He is furnishing everything, creating everything, He’s at the back. No. He’s in the centre.”

    That is the conception of Bhāgavatam, sonhood, consorthood, family expression is there. And His extension, His vaibhava, is emanating from Him, going outside, all around, going around all sides. He’s at the centre. So, the father is controlling Him, mother is abusing Him, punishing Him. He is also shown to fall at the feet of His beloved. That is also, we are to accommodate. And why: what for? Prema, the love divine: that can make Him such. So how high the precious thing, that love divine is. After liberation, then the service of calculation. And then at the highest plane of whole creation, our whole world eternal reigns the love, the prema. And that all emanates from one personality: Śrī Rādhikā, emanating just as rays of light emanating from the Sun. So She’s at the centre and Her extension all sides. Baladeva one hand supplying the energy, the existence, maintaining at the background, and the ecstatic side is controlled by that particular potency which can make the absolute independent a ball in the play of Her hand. So to say, it is inconceivable, it is incalculable, it is such.


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]


    “Yes, I am, I have freely accepted this subjugation of My devotee. Yes Durvāsā, I have got no independence of My own. The bhakta, the devotees, their treatment towards Me is of such wonderful way that it makes Me subservient to them. It is so charming, so loving: that prema, bhāgavata prema, pañcan-puruṣārtha, the fifth end of life.”


    And Mahāprabhu came with that news to this plane, Nityānanda Prabhu. What is prema, love divine? How powerful, how charming, how wonderful, and we may have the taste of that nectar, and life also in that ocean of nectar plane. Living in the waves of that plane, ocean of love, ocean of nectar; that is our highest object. The personality can be maintained, we should necessarily not dive deep and lose our own personality, individuality. It is not necessary at all for that. But prema is of such nature, amar-milita-ani [?] you are living, but you are living on His behalf. Be wholesale converted into His service, it is a wonderful thing. You can keep your personality, still for the interest of Kṛṣṇa, of the whole, of the absolute. No selfish, no separate, no conception of separate interest, separated existence. The merging not physical, this mortal merging, not losing any variety, merging: Mayātma-bhūyāya ca kalpate vai.


[martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai]


    [“One who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way, he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.”]

    [Śrīmad-Bhāgavatam, 11.29.34]


Tato - viśate tad-anantaram.


[bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā, viśate tad-anantaram]


    [“By the potency of that supreme devotion, he is able to completely know My nature of Almighty Lordship and majesty. Thereafter, acquiring the perception of his divine relationship with Me, he enters into a group of My intimate personal associates, whose nature is non-different from Mine.”]

    [Bhagavad-gītā, 18.55]


    “They enters into Me. To Me means they are person in My family. Among the circles of My friend he enters. Viśate tad-anantaram. Ātma-bhūyāya ca kalpate. He becomes as if My own. That means without losing your personality you can be fully My own.”


    It is living merging, not physical and dead merging into Brahman. That is prema. It is above this original conception of merging into the, to lose oneself into the ocean of consciousness; as compared with our susukti, the sound sleep, not that. Very sweet, we may be lost in swimming in the sweet ocean, ocean of sweetness. Hare Kṛṣṇa. Gaura Haribol. Gaura Haribol. No vidyate prabhu [?] So Mahāprabhu has accepted.


    So our Prabhupāda once told when Parvata Mahārāja enquired, “When Kṛṣṇa, when Rādhārāṇī left the rasa līlā, seeing, looking, tracing that all dealt almost equally, equal treatment to one and all, that did not satisfy Her; all of same value. So She suddenly disappeared. Therefore there was a competition of singing, dancing to please Kṛṣṇa in a wonderful, transcendental way. And Rādhārāṇī, at the last moment She showed Her skill in all these plays, pastimes, and suddenly disappeared. And Kṛṣṇa, He was engaged in that combined singing and dancing, suddenly found that Rādhārāṇī  is absent. So He left the whole in search of Rādhārāṇī and met Her on the way. And when after going for some time Rādhārāṇī told that, “I can’t move. I can’t walk more. If You like to go somewhere else, You are to carry Me, I can’t go.” And Kṛṣṇa disappeared, disappeared suddenly.” This question was put by Parvata Mahārāja to our Guru Mahārāja.

    And Guru Mahārāja answered. He was little disturbed to hear such question, apparently here the disregard of Rādhārāṇī. So he could not tolerate such question even. He could not tolerate by his nature. So much partiality towards Rādhārāṇī that he could not, he was not supposed to hear anything against Her, as if. He told, “What do you find about devotion here?” In a rather excited mood he answered Parvata Mahārāja. “What bhakti do you find here, that you have asked, to put this question to me.” He rejected. He could not tolerate even such enquiry.

    This came to me. I tried to find what Bhaktivinoda Ṭhākura has written in, as his anubhāva, translation of this śloka. Bhaktivinoda Ṭhākura has harmonized in this way; that Kṛṣṇa wanted to experience in such stage, “If I vanish what will be the mentality in Her?” Only to experience that event He did like this. To enjoy that sort of circumstance, helplessness, in the dark night in the jungle; how She can fare? What can be Her attitude, to enjoy? Then of course He came in.

    But Prabhupāda, our Guru Mahārāja, could not tolerate even. “What is devotion? Then where is devotion proper to be traced where?”

    Devotion is there in its flying colour where the absolute becomes subservient to the devotee. And the positive becomes powerless near negative. The negative is so powerful that the positive, as if losing its existence, separate; something like that. There is the victory of devotion, the negative side, the drawing. The juice is there and the drawer is there, extracting juice from the fruit. The extraction is in the most intensified condition, there is devotion. The victory of the devotees, there is devotion. Where the Absolute accepts His defeat towards His servitors, there is really the presence of devotion proper, dedication proper, surrender proper. Surrender is so powerful that even the Absolute it can capture. We are out for that. For that potency we are out for. And who posses them, they’re all in all, they’re our masters. Where that power is intensified, our look towards that direction must be. For our own interest, for our highest interest, we shall try to look that side where we find that that thing is very dense and in very condensed stage that potency is there. Our aim should be directed towards that. We are beggars for that. We are not beggars for anything which is found in this mundane world of high position.


na dhanaṁ na janaṁ na sundarīṁ, kavitāṁ vā jagad-īśa kāmaye

mama janmani janmanīśvare, bhavatād bhaktir ahaitukī tvayi


    [Śrī Caitanya Mahāprabhu says: “O Lord, I have no desires to accumulate wealth, followers, beautiful women, or salvation. My only prayer is for Your causeless devotional service, birth after birth.”] [Śikṣāṣtakam, 4]


    Eliminating everything our aim is directed towards one, that most intensified condition of the service divine for the Lord of love. That is our beginning, our end, our middle, everything. We should try to convert in such a way that it can go there like a rocket sent towards the unknown quarter; beyond the jurisdiction of our sensible experience of acquisition.


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


    Today, the circumambulation of Madhyadvīpa and Kirtanakhya dvipa [?], our party has gone there. Kirtanakhya [?], kīrtana, saṅkīrtana, the central service recommended by Mahāprabhu especially for Kali-yuga. Saṅkīrtana, to listen and to reproduce what we listen to; to hear and to tell. The telling, the giving expressing, giving vent to, is reproduction that is more powerful thing, kīrtana. We are to exert to our utmost for kīrtana purpose. Kīrtana means to preach, to preach, and that has been recommended as the highest method of our attainment, especially for the beginners. Assert as much as you can, engage every nerve for preaching, for spreading the truth you’ll imbibe from the higher source. That attitude in general you take up and try to practice. Thereby you’ll be benefited most, exert yourself. Exert yourself to spread the news of the Lord, that is truth. And then His omniscient supply from above will be continued lavishly to you. As much as you can sell, so much you will be furnished with materials by the capitalist. So go on. Capitalist not of this mundane world but capitalist of real property. And what will be the property? That devotion, serving, that prema is the only property in the world, what can dispossess us of everything, and it can fulfil the want of all, compensate, can take the place of everything. Only this prema, no other things can give us such perfect help to us, only prema, only love. Love is above everything, love is only the wealth in this world.

Dharma, artha, kāma, mokṣa, in the lowest sense kāma, sense experience, that is wealth for which everyone is running after, the kāma, sense pleasure.  And then artha, which can make the sense pleasure permanent and distributable to others, artha. Then dharma, our duty; duty distribution to the public, to the environment without any remuneration.  That is to give loan to the bank something like to the nature and I shall get it afterwards in my after-life. I am depositing in the bank I am giving it there but that is all sense pleasure, nothing else, dharma, artha, kāma. And the fourth is mukti; to know that this wealth is not wealth, this is only fascination; this is only progress in the wrong way.

    So we must try our utmost to get out of this witch. The play of the witch, we are playing in the hand of the witch of māyā, fascinating us with these lower things, sense pleasure of different forms. So we must get out. But get out for what? Get out not to commit suicide, to enter into samādhi, no. There is a life, living what for, living worth. That is adhokṣaja, and there I may find myself in a more bright colour, not that it is not there, neither is it a very hazy thing, but more bright colour. I shall find my own individuality there in that plane. That is Vaikuṇṭha in reference to the infinite we shall see. Vaikuṇṭha means infinite, where there is no crookedness, no calculation, no limitation, to live in eternity, as a factor in eternity. That I must be conscious of the environment as it is eternal, it is un-finish-able, it is un-calculable by me, but still with optimistic view I must live there. Whatever is coming from unknown quarter, I can rely on that. But here that everything in my possession, within my fist; I can’t rely. But that whole world is unknown, but still reliable.


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

suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati


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

    [Bhagavad-gītā, 5.29]


    That they’re not dealing a blow to you, they’re meant to send the wave of affection and love to you; in this way. Not frustrating, not treacherous waves. Vaikuṇṭha as a whole, the whole thing is conducive and healthy. And we are living under the sky in relativity with the infinite. Without any design, without any expectation, only whatever is coming, and I am:


karmaṇy evādhikāras te, mā phaleṣu kadācana

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


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


    Live in the sky, under the sky, not under any shed to protect you. You will find the sky is your protection, the Vaikuṇṭha. The infinite fully knows of your existence and He knows fully how to deal with you, what is your welfare, all these things; as well represented there. Suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati. And then the highest stage is that of Goloka, the domain of love divine. And that is almost - everything is wonderful there, and something like limitation to be found there, the father, mother, the sister, the servant, the consort, so many things. Something like known and hazy unknown infinite in the form of finite. Infinite in the form of finite can be experienced there. That has been recommended by Bhāgavatam to be the thing of our highest aspiration.


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

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


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


    And Mahāprabhu, Nityānanda Prabhu, and others, Advaita Prabhu they came with this. Not only came this time, but they come now and then with these tidings to the world, that we have got such high prospect in our life. And in coming anyhow in human birth if we do not try for that prospect for our own self we do commit suicide, something amounting to suicide. So those things are dealt in various ways and the dhāma parikramā inviting so many of the same plane to try for that, to acquire that wealth, whatever small and of lower character it may be, but it’s object is connected with that highest plane as given by Mahāprabhu, Śrī Caitanyadeva the Lord of love. Distribution of love, Mahāprabhu, Śrī Gaurāṅga; that Kṛṣṇa consciousness and Swāmī Mahārāja took to your door and so many of you have assembled here, Gaura dhāma. Some told me that Swāmī Mahārāja expressed that, “Vṛndāvana is my home and Gaura Maṇḍala is my place of pilgrimage,” something like that.


Jayatīrtha Mahārāja: His place of worship.


Śrīla Śrīdhara Mahārāja: Eh?


Jayatīrtha Mahārāja: His place of worship.


Śrīla Śrīdhara Mahārāja: Place of worship? But Vṛndāvana is my home.


Jayatīrtha Mahārāja: And, “Bombay his office,” he said.


Śrīla Śrīdhara Mahārāja: And Bombay his office. That is propaganda centre. Worship, so high, inconceivable, that home comfort is being distributed from somewhere. I want to revere that position, worship. That home consciousness faints there, so high, worship. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Through that worship I can come home, the process of worship.


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

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


    That is peculiar. Svarūpa Dāmodara has given the idea that both līlā eternal. Generally we think that Kṛṣṇa līlā is previous, Dvāpara-yuga, and then next Gaura līlā to distribute that thing to the people after that. But in broader consciousness both līlās are eternal.

    Towards the smārta it is Kṛṣṇa līlā in Vṛndāvana, not nitya-līlā. “He kindly came to this level once in the human land and showed His grace, infinite grace. Showed His favour to those that were living in the mundane world and they are fortunate enough.”

    But our Goswāmīns, by the instruction of Mahāprabhu, by His inspiration, they tried to prove that this Kṛṣṇa līlā is not a temporary, not a whimsical, but it is eternal. This Vṛndāvana līlā is eternal, not that a part of the līlā of Nārāyaṇa as Kṛṣṇa. But Kṛṣṇa līlā is the supreme most and it is eternal. Always it is going on. And as such, and the distribution of Kṛṣṇa līlā to the public, this is also eternal; that they like to give it to others. This is not confined to a particular circle of friends. But this is approachable by others also. Here comes the incarnation, here comes the necessity of Gaurāṅga līlā. Now, whether Gaurāṅga līlā is temporary or this is also eternal, then they come to understand that, “No. This is also eternal; to try to distribute.”


Devotee: ______________________ [?]


Śrīla Śrīdhara Mahārāja: Going to see for some time. _________ [?] Then I dissolve the meeting now.


    That this is also, Gaura līlā is also eternal out of necessity, it cannot be temporary, Gaura līlā. They are finding this is also part, to enjoy within and to distribute to all, this is also eternal. And Svarūpa Dāmodara composed that śloka. Whether this is first, that second, no question, both eternal. Sometimes combined and sometimes divided, They are going on with Their pastimes in this way. So Gaura līlā and Kṛṣṇa līlā, Vṛndāvana and Navadvipa līlā, both eternal; one enjoying within Themselves, another distributing that very higher juice to the outsiders.


Jaya OViṣṇu-Pāda...


End of 82.03.07.B



Start of 82.03.08.A.B


Śrīla Śrīdhara Mahārāja: ...of Mādhavendra Purī’s departure. Brahmā-Madhva-sampradāya. The first connection with Gauḍīya type of theism in Brahmā-Madhva-sampradāyawe find in Mādhavendra Purī. Mādhavendra Purī’s connection with Madhvasampradāyais clear. Then we find the seed of rāga bhakti, first we can trace in Mādhavendra Purī. In his famous śloka, what Mahāprabhu Himself pronounced and tasted. That is, when at the time of his departure Mādhavendra Purī is supposed to think in the line of this stanza.


ayi-dīna-dayārdra-nātha he, mathurā-nātha kadāvalokyase

hṛdayaṁ tvad-aloka-kātaraṁ, dayita bhrāmyati kiṁ karomy aham


    [While passing away from the material world, Śrīla Mādhavendra Purī chanted the following verse: “O gentle-hearted Lord, ever-gracious upon the destitute, O Lord of Mathurā, when shall I see You again? In Your absence my broken heart trembles. Beloved! What shall I do now?”]

    [Padyāvalī] & [Caitanya-caritāmṛta, Antya-līlā, 8.34]


    While chanting this stanza, which is supposed to be composed by Mādhavendra Purī himself... _______________ Govinda Mahārāja _________________________________ [?]


Śrīla Govinda Mahārāja: ___________________________________ [?]


Śrīla Śrīdhara Mahārāja: _______________________ [?]


ayi-dīna-dayārdra-nātha he, mathurā-nātha kadāvalokyase

hṛdayaṁ tvad-aloka-kātaraṁ, dayita bhrāmyati kiṁ karomy aham


    Mādhavendra Purī. “Ayi-dīna-dayārdra-nātha. I am so helpless and hopeless, frustrated in my last days. I don’t find any ray, or any optimistic vision. I’m almost cornered. Dīna- dayārdra-nātha. And I am to pass away. But with what I am passing did I get here my Lord? Quite disappointed I shall have to go. Ayi-dīna-dayārdra-nātha. But You are so benevolent I am told, I heard. Dīna-dayārdra-nātha he, mathurā-nātha. Now You are the Lord of Mathurā. Perhaps You don’t remember the helpless and disappointed section who have no other alternative but Yourself. You are now in Mathurā. But what about us? He mathurā-nātha kadāvalokyase. We are waiting for the days, hoping against hope, the day that will dawn with Your grace. Anyhow we are sustaining, but it becomes almost impossible for us - last moment, can’t. Kadāvalokyase, hṛdayaṁ tvad-aloka-kātaraṁ. Quite helpless, no consolation we can give to our aching heart. No other alternative, we can’t find any alternative but Your grace. Kadāvalokyase. We don’t feel ashamed now to clearly put forth our prayer to You, when will You remember us again. Kadāvalokyase, hṛdayaṁ tvad-aloka-kātaraṁ. We can’t console our heart within. Aloka-kātaraṁ, dayita bhrāmyati. Loosing its balance, the heart loosing its balance, aloka-kātaraṁ, perturbed to the extreme. Dayita bhrāmyati kiṁ karomy aham. We don’t find any ways and means how to set right our position. Quite nonplussed, non balanced, deranged, such is our stage, hopeless.”


ayi-dīna-dayārdra-nātha he, mathurā-nātha kadāvalokyase

hṛdayaṁ tvad-aloka-kātaraṁ, dayita bhrāmyati [kiṁ karomy aham]


    “You are the Lord of our heart, so nothing private to You. You know everything. Dayita. Without You it is impossible for us to drag on our life. Everything known to You. But we have reached to the extremity of our patience.”


    In this way he’s praying to Kṛṣṇa. He mathurā-nātha. Of course when he’s posing with the gopīs, siding with the gopīs of Vṛndāvana, Mādhavendra Purī’s supposed to do that, his appeal to the mathurā-nātha. And when he went to Mathurā, necessarily the gopīs were in the ocean of trouble and disappointment. So espousing the cause of the gopīs, at heart he’s feeling oneness with the gopīs and praying to the mathurā-nātha in this way.


    Mahāprabhu, when He went to Mathurā, He repeatedly chanted this śloka, and showed His allegiance to Mādhavendra Purī.


    One gentleman whom Mahāprabhu found, some genuine symptoms of rāga bhakti, he, that gentleman, that Sanoiyābrāhmaṇa, a brāhmaṇaof lower caste, who found Mahāprabhu Śrī Caitanydeva, wandering in Vṛndāvana in His mood of quest of Kṛṣṇa. Then he invited Him to his house as guest, and asked Mahāprabhu, “You revered sannyāsī, have You any connection with Mādhavendra Purī?” The Sanoiyābrāhmaṇa suddenly put this question to Śrī Caitanyadeva. “Have You got any connection with Mādhavendra Purī?”


    “Yes. Yes. He was My Guru’s Guru, Mādhavendra Purī.”


    “Oh. Now I can understand. That without the connection of Mādhavendra Purī it is impossible to find such symptoms in ones movement as I saw in You.” That gentleman told to Mahāprabhu.


    Then there was some discussion, and he told, “Mādhavendra Purī, he accepted me as his disciple, and I got some sort of touch of this sort of rāga bhakti. I did not find it anywhere, but Mādhavendra Purī only started in this modern age what is rāga bhakti proper in modern age. And they accepted me as his disciple, and also took prasādam, he was guest in my house, though I am a fallen brāhmaṇa, not up to standard, when the sannyāsīs generally take their bhikṣā.”


    So Mahāprabhu told then, “I shall also take prasādam in your house. What Mādhavendra Purī did that is My responsibility, My example. You are Vaiṣṇava, and I’m not going to consider the pastimes of other sannyāsīns, that they may not take prasādam in your house, but I shall do it.”


    Kṛpa daya sri madhavendra puri sambandha [?] In this way Mādhavendra Purī is supposed to be the very sprout of Gauḍīya Vaiṣṇavism, the faith. And which came out in full fledged form in Mahāprabhu. Mādhavendra Purī, Īśvara Purī, then Śrī Caitanyadeva. It is described in Caitanya-caritāmṛta. Mādhavendra Purī. And he was Guru of, not only of Īśvara Purī, the Guru Mahārāja of Śrī Caitanyadeva, but also we’re told of Nityānanda Prabhu and Advaita Prabhu and Puṇḍarīka Vidyānidhi. These are all disciples of Mādhavendra Purī.


    Mādhavendra Purī’s birthplace was _____________ [?] near Katwa. Still his tomb is shown there, Mādhavendra Purī’s samādhi, in Kulumbha [?] _________________ [?] Katwa.

_________________ [?] nearby. There is one gram, village, there the tomb of Mādhavendra Purī is shown, sign. He was a sannyāsī of that time, very, very reputed man. And it is supposed that he took Nityānanda Prabhu from His house. Begged Him from His parents when Nityānanda Prabhu was twelve years or so, something. And Nityānanda Prabhu wandered different places of pilgrimage following Mādhavendra Purī. His day of departure was last, yesterday was his disappearance. All right. Gaura Haribol. Gaura Haribol. Mādhavendra.

    So where it could be traced, there our interest. There our interest.

Īśvara Purī served Mādhavendra Purī in his last days very intimately.


[īśvara-purī gosāñi kare śrīpāda-sevana,]svahaste karena mala-mūtrādi mārjana


    [“Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, performed service to Mādhavendra Purī, cleaning up his stool and urine with his own hand.”] [Caitanya-caritāmṛta, Antya-līlā, 8.28]


Īśvara Purī he cleansed, kept him cleansed in his last days, Īśvara Purī, with his own hands cleansed him from stool and urine, it is mentioned.


    And there was another disciple of Mādhavendra Purī, ostentatiously. He came to advise his Guru. “You, why do you fall prey to this lamentation, mourning? You should think that you are Brahman. You have no reaction of this world. You think like that.” That gentleman, that Rāmacandra Purī, one of his disciples of Mādhavendra Purī came to advise his Guru in his last day. “Why do you think that you have something here for your attachment, and you are mourning in separation of that? Give up all these attachments of things mundane, and think you are Brahman yourself.”


    Then Mādhavendra Purī rejected him. “Be off, you fool. You have come to console us in this way. If I die seeing your face then I shall have to go to some undesirable place. Be off. You don’t understand what is my position. I don’t, I am suffering that I don’t get Kṛṣṇa, and you fool you have come to console with brahma-jñāna, be off.”


    And so Mādhavendra [Rāmacandra?]Purī’s faith was lost. So much so that he came to blame Śrī Caitanyadeva also in Purī. That we find in Caitanya-caritāmṛta.


    Paramānanda Purī was also disciple of Mādhavendra Purī. He was favourable, sympathetic to Śrī Caitanyadeva, had much attraction and respect for Śrī Caitanyadeva, though his Godbrother, Īśvara Purī’s disciple was Śrī Caitanyadeva, formerly. But Paramānanda Purī showed much reverence.


    But once Rāmacandra Purī came to Purī, Puruṣottama, and came to see Śrī Caitanyadeva in His quarter, and found some ants that are passing through. “Oh. Why these ants are wandering here? Surely some sweet meat was here last night, so the ants are roaming about. Oh. What’s the fun? These sannyāsīns taking the red robe externally. They have got attachment for sugar. This is most undesirable. We should not stay in such a filthy place any longer.” And excited he went away.


    Śrī Caitanyadeva was there with devotees. He went away. Mahāprabhu called for His attendant Govinda. “Govinda, only one paisa Jagannātha prasāda, whatever you get, that will come here for Me. If you do otherwise you won’t find Me here any longer. I shall be off. And you and Baninātha, another two that stay here when I’m in attendance, you go and beg elsewhere and take prasādam according to your choice. But only one paisa price prasādam will come to enter here in My room, nothing more.” Strict order, and that was done.


    A brāhmaṇa came that day with prasādam bhikṣāfor Mahāprabhu, only one paisa worth portion taken off from it and the others returned. The brāhmaṇa began to cry. “What is my fate? How I came to satisfy, to serve the sannyāsī, I have come to commit offence against what is my ________ [?], anyhow.”


    And outwardly Mahāprabhu seemed to be emaciated day by day.


    The report went to Rāmacandra Purī. “That you remarked in that way, seeing the ant, and now the condition of that offence is such. Strictly your remark is being followed.”


    Then, what can he do? Men after men, man after man, is going and rebuking Him in a different way.


    He came again. “Oh, You are so much emaciated. This is also not the way of, to vairāgyaby the sannyāsīns.” Then he pronounced the Gītā [6.17], yuktāhāra-vihārasya. “Otherwise without food You become so weak then how Your bhajan will be performed?” Anyhow he modified his previous remark.


    He went away, Mahāprabhu. Showed His respect duly and sat silent. Then again He went away.


    Then Paramānanda Purī, the Godbrother of Rāmacandra Purī went there. “That man is of such characteristic. Why do You care him. His remarks have no value. You may not bother for that. He does not know Your position, who are You. He has come to advise You. Such audacious, all these things. Otherwise we will be nowhere. If You be so stern to us only by the remark by one gentleman then all of us will be troubled. And it does not behove that You’ll behave with us in such a cruel way.”


    In this way they appealed, many of them. Then Mahāprabhu doubled it two paisa. In this way things went on.


    So Īśvara Purī, Paramānanda Purī, on one side, and Rāmacandra Purī other side, coming from the same source, Mādhavendra Purī. Mādhavendra Purī is accepted as the _______ of Gauḍīya Vaiṣṇava faith. The sannyāsī who got the spark of Vṛndāvana love divine in his heart. He expressed symptoms in that way. And from him generally the Gauḍīya Vaiṣṇava School is traced when he came. So in the midway his divine arrangement.


    In Madhvācārya we don’t find, who took his direct sannyāsa from Vedavyāsa, and we hear that he met Vyāsadeva also in Badarikāśrama. But we don’t find any justice to the Vṛndāvana rasa in Madhvācārya’s writings.

    Transcendental things of such order. He’s autocrat, especially. Wherever His grace comes down it is hard to trace. Only the fortunate can have eye to see, to mark, to get.


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


    They’re bewildered, the Rāmānuja section, their thought is Lakṣmī Nārāyaṇaupāsanāis that of the highest order. The Gopāla Bhaṭṭa Goswāmī’s father, Vyenkata Bhaṭṭa, in whose house Mahāprabhu stayed four months continuously, in Śrī Ragam during Cāturmāsya. And there also He showed His grace to Vyenkata Bhaṭṭa, mentioning that how Kṛṣṇa upāsanā, Kṛṣṇa consciousness is higher to that of Vaikuṇṭha consciousness, or Lakṣmī Nārāyaṇa consciousness. Only in a curious way.


    “That why Lakṣmī Devī had inclination to participate in the rasa līlā of Kṛṣṇa? Nārāyaṇa, She found everything, and very private service of Nārāyaṇa done by Her. Nārāyaṇa is the fullest, then Lakṣmī Devī should not have any aspiration for any other thing. She had got the taste of the quality of the highest thing. Why this mention we find in Bhāgavatam Her aspiration towards rasa līlā? Nevertheless it is found that She could not enter, could not get any admission. Only She made penances for that but not admitted. What is this?

    In other words, on the other hand, we find when the gopīs they’re meeting with Nārāyaṇa, or even Kṛṣṇa in the form of Nārāyaṇa, they’re showing their respect, natural respect to Nārāyaṇa, and pray that, ‘Bless us that we can get the grace of Kṛṣṇa. Our heart may stick to Him.’ That is their prayer. They have no charm for Nārāyaṇa.”


    In this way He managed to put to change him, Vyenkata Bhaṭṭa, towards Kṛṣṇa līlā. Kṛṣṇas tu bhagavān svayam [Śrīmad-Bhāgavatam, 1.3.28]. The highest type of rasa, raso vai saḥ, the rasa in magnitude and in quality, that is to be found in highest order in Kṛṣṇa consciousness. Kṛṣṇa consciousness. We hear Rāmānuja and Madhvācārya in their sampradāya in a general way.


    “But when the fight between the Pāṇḍavas and Kaurava then we are different, otherwise we’re one, a hundred and five brothers. A hundred and five brothers we are,” Yudhiṣṭhira told, remarked. When Duryodhana, etc, were defeated in perhaps Kamavan or somewhere, by the Gāndharvā and taken prisoner there from. “Oh, we’re a hundred and five.” The battle on the outside. And when there will be fight amongst us, we’re five, they’re a hundred.”


    So this is also our position. To understand the Vraja rasa, raso vai saḥ, the type and intensity of rasa, the quality and quantity of the rasa to be concerned, specially the quality. We are to sell our heads towards the divine feet of the vrajavāsīs, of the inhabitants of Vṛndāvana. Swāmī Mahārāja told that, “My home is in Vṛndāvana.”


    So Vṛndāvana, we are sold, our prospect there. And modestly we are to differentiate from those great paraphernalias, the pioneers and propounders of Vaiṣṇavism, by the Vaiṣṇava faith. That cid vilāsa. Their spiritualism is not near spiritual zero. A spiritual matter is spiritual. But it is dynamic in its character and the differentiated world is there. Hare Kṛṣṇa.


Kṛṣṇas tu bhagavān svayam. Svayaṁ-Rūp, Svayaṁ-Rūpa, then Prakāśa and Vilāsa divided into two. Again sub-division, Prabhāva and Vaibhava. Prabhāva-Prakāśa,Prabhāva-Vilāsa. Vaibhava-Prakāśa,Vaibhava-Vilāsa. In this way it is differentiated there, in Vṛndāvana, Mathurā, and up to Dvārakā. Manu Saṅkarṣaṇa, ĀdiCaturvyūha, in this way it has been differentiated according to the rasa. Hare Kṛṣṇa. Rasa is the gold for that. Rasa is the gold, and so many stages (life’s stand?) According to rasa the valuation to be ascertained, the rasa, in quality, quantity. All these things to be analysed and understood. Everything is there. Sat-cit-ānanda, sundaram, rasam sundaram. Harmony, beauty, ecstasy, similar. Charm, prema, that is the highest substance ever found in any consciousness. What are reflected into the consciousness as ever this surpasses, the Vraja rasa surpasses everything, if scrutinised in that way.


    Hare Kṛṣṇa. Hare Kṛṣṇa. We are servant. We are sold to that sort of experience, divine, transcendental, as we may call it. No other charm of any other plane or any other pastimes than in Vṛndāvana. And we are, at the same time, thankful not only but we’re also surrendered to the authority that can take us in that position. And we can find if we mark with more attentive eye, that rasa of Vraja is in Navadwīpa also in a different way. In a different way, if we can, with the eye of Rāya Rāmānanda Prabhu, Svarūpa Dāmodara, etc, we can look into the Navadwīpa līlā then more glorified than Vraja līlā is here. What is so dear, so valuable, unavailable, that is of its own accord is being distributed here, that rasa. That rasa, how wonderful is here.

    Our fate should be tied with the divine feet of the Kṛṣṇa as His agent in disguise. Kṛṣṇa, Rādhā-Govinda, has come in disguise to offer Themselves of Their own accord to the fallen souls as we are. So our real fortune is to be found, to be traced here only. We should purchase ticket here and we’ll be found automatically here, there, everywhere. If we approach there direct it is difficult to enter. But if we attend here, very easily we can get this and that together. Then we’ll be able to see there, the followers of them are of same rank. Some more interested this side, some that side. And there are some also who have equal appreciation of both the parties. Just as in Kṛṣṇa līlā we’re told that some are more inclined towards Rādhikā and some towards Kṛṣṇa. And there is another group who are interested with both parties equally. So also Kṛṣṇa līlā and Gaura līlā, Narahari Sarakara and others we find more tending to Kṛṣṇa līlā. And there are others who have got more taste for this Gaura līlā. Hare Kṛṣṇa. Hare Kṛṣṇa.


    That Vasu Gosh and others they say, “We could not live. It would not have been possible for us to live if Gaura līlā would not have come to exist.”


[A man announces something from the street from a loudspeaker while passing by the Maṭha]


    One old lady is missed, they say _______________ [?] Gaura Haribol.

    One party from one party, another party perhaps entered, it may be. Old lady could not differentiate, possibly. Both parties meeting in a place and left there in one party.


    Then, he pronounced half, and finished. ____________________________ [?] No more.


    Hare Kṛṣṇa. Gaura Haribol. Gaura Hari. 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.


vipadaḥ santu tāḥ śaśvat, tatra tatra jagad-guro

bhavato darśanam yat syād, apunar bhava-darśanam


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


    In Bhāgavatam also, and this is also pronounced by Queen Kuntī. It is mentioned by Swāmī Mahārāja. Queen Kuntī.


End of 82.03.08.A.B



Start of 82.03.08.B


Śrīla Śrīdhara Mahārāja: No risk, no gain. Vināyakānīkapa-mūrdhasu prabho.


tathā na te mādhava tāvakāḥ kvacid, bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
, vināyakānīkapa-mūrdhasu prabho


    [“O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like non-devotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.”] [Śrīmad-Bhāgavatam, 10.2.33]


    Mentioned in Bhāgavatam. Those that want to achieve their highest goal independent of Your help, there, it is like a boat without a rudder, vātāhata [Śrīmad-Bhāgavatam, 1.5.14], with helmsman, the wind, drifted in wind, in the current wind. No direction, sometimes this side by the current, sometimes that side by the wind, vātāhata-naur. That is their position. The different forces of the environment are whimsically playing with them, no end. But who have taken shelter in You, their fate is not such, of anarchical position.

Tathā na te mādhava tāvakāḥ kvacid. Those that have got shelter under Your Divine Feet and direction, their fate is not like a boat in the anarchical position. But, na te mādhava tāvakāḥ kvacid, bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ. The wave of attraction for You is like a rope tied to Your Divine Feet. So, tvayi baddha-sauhṛdāḥ, the friendly, the affectionate rope is there, tied, fixed to Your Divine Feet. Tāvakāḥ kvacid, bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ. No possibility of going astray without _________ [?] endlessly. Bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ.

Tvayābhiguptā vicaranti nirbhayā. By Your abhiguptāḥ,Your protection, Your careful protection is always guiding us in a safe way, vicaranti nirbhayā. They do not care, going this side, that side, but the rope is, from any position is taking towards proper goal. The rope is, the connection is there. They do not care whether this side, that side, not to, with the help of the compass or any other thing, not so much disturbed. But I also sometimes out of curiosity to go this side, that side, but still their destination is fixed at the same time.

Tvayābhiguptā vicaranti nirbhayā, vināyakānīkapa-mūrdhasu prabho. And those, the leaders of the, by putting, by placing their foot on the leaders of the miscreants, putting the foot on the head of the leaders of the miscreants, they make advance surely towards You.


tathā na te mādhava tāvakāḥ kvacid, bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
, vināyakānīkapa-mūrdhasu prabho


    They pass over the head of the leaders of the miscreants, towards You. Sauhṛdāḥ. By, they can boast of such fortune, without caring for all sorts of hindrances that may come. Because they have got that connection of nirguṇa. Under Your, already they have got that insurance. Insurance ticket that the protectors, they will look after them. So they need not have to care, take care of themselves, but the guardians, their responsibility guides them in a proper line. So your devotion is of such quality, need not be afraid of anything, any quality of obstacle. Hare Kṛṣṇa.


vipadaḥ santu tāḥ śaśvat, tatra tatra jagad-guro

[bhavato darśanam yat syād, apunar bhava-darśanam]


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


    Any adversity may come, but the heart’s connection with Him, with His Holy Feet, that will guide us safely towards the goal. We need not bother about that, vipadaḥ santu tāḥ śaśvat, tatra tatra jagad-guro, whatever comes, if connected.


[pārtha naiveha nāmutra, vināśas tasya vidyate]

na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati


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


    “I am there. I am there.”


    Upadya viditam buddhi mam carante chara buddhaya [?]


    Understanding, understanding, understanding, superseding understanding, intelligence, all these things, but ultimately His understanding covers everything. His omniscience, and His omnipotence, is over everything. So He says, “Your connection, I am coming.” And that, sukṛtaiḥ pūrvva-sañcitaiḥ.


bhaktis tu bhagavad-bhaktasaṅgena parijāyate

sat-saṅgaḥ prāpyate puṁbhiḥ sukṛtaiḥ pūrvva-sañcitaiḥ


    [“Actually we can recognise a sādhu by sukṛti. Apparently we can know him from the śāstras, the scriptures, because the śāstra helps us to know who is a sādhu, and the sādhu gives us the interpretation of the śāstra. So sādhu and śāstra are interdependent, but the sādhu holds the more important position and the śāstra has the secondary position. The living śāstra is the sādhu, but to know who is Guru, who is sādhu, we are to consult the descriptions given about them in the scriptures. The symptoms of the sādhu, both of the Guru as well as the disciple, have been written in the Bhāgavatam, in the Gītā and in the Upaniṣads.”] [Bhan-Nāradya-Purāṇa]


    Anyway if we get that connection we are safe, wherever we’re posted in our life.


paśu-pakhī ho ‘ye thāki svarge vā niroye, [taba bhakti rahu bhaktivinoda-hdoye]


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


    In the physical sense I may be posted even in the beast, or trees, or insects, or anywhere physically, but heart’s connection, the fine thread if I possess, then, those that have got real eye to see they’ll consider that a Māyāvādī nearing the Brahman so high that his position is hopeless. But with their fine thread one is living in the vegetable kingdom his prospect is very bright. Those that have eye they can see this, that the physical posting has got no value. The inner wealth, that will come to assert itself in no time. So the prospect of anyone, the position of anyone, should be calculated according to the inner purity of tendency, and not by external opulence or position. Those who’ve got that real eye to see things in a proper way.


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


    The purity of purpose, and the highest purity that it is Kṛṣṇa word, two words, proper Kṛṣṇa consciousness. Kṛṣṇa consciousness, not the words pronounced by the lips, not lip deep, but it must be heart deep, not lip deep, heart deep.


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

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


    There is another śloka in Nārada-pañcarātra or something like that.


śruti-smṛti-purāṇādi-, pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
, utpātāyaiva kalpate


    [“If one wants to demonstrate his great devotion to the Supreme Lord but his process of devotional service violates the standard rules of revealed scriptures such as śruti, smṛti, Purāṇas and Nārada-pañcarātra, then his alleged love of Godhead will simply disturb society by misleading people from the auspicious path of spiritual advancement.”] [Bhakti-rasāmṛta-sindhu, 1.2.101] [In the purport of Śrīmad-Bhāgavatam, 11.1.13-15]


    What is not mentioned in any authentic scripture, śruti, smṛti, pañcarātra, Purāṇa, never to be traced anywhere, such sort of self evolved things, that comes to create havoc in this world, to the ill fated. Quarrelling springs up like mushrooms with some idea, yo yac chraddhaḥ sa eva saḥ.


[sattvānurūpā sarvasya, śraddhā bhavati bhārata

śraddhāmayo 'yaṁ puruṣo, yo yac chraddhaḥ sa eva saḥ]


    [“O Bhārata, all men have a particular type of faith according to their individual mentalities. The very nature of the living being is based on faith - their internal and external nature is modelled according to their faith. Therefore, their nature may be discerned according to the manner of worship or reverence in which they have faith.”][Bhagavad-gītā, 17.3]


    When men of same feather flock together, as I was told of Rajaneesh, in Bombay one gentleman, he came out with some conception of religion. So many flocked. Now I’m told that’s finished, that’s gone away. __________ [?] says that no trace in Bombay side for the Rajaneesh group. Only a part of them to save their position has gone to America or somewhere, but it is finished, their career finished in Bombay. ____________________ [?]


āula, bāula, karttābhajā, neḍā, daraveśa, sāñi / sahajiyā, sakhībhekī, smārta, jāta-gosāñi

[ativāḍī, cūḍādhārī, gaurāṅga-nāgarī / tato kahe, ei terara saṅga nāhi kari]


    [“The names of the sahajiyā saṁpradāyas are as follows: āula (a mendicant sect following a very easy course of worship), bāula (a sect of mendicants who wander about singing sweet melodies about the pastimes of Rādhā and Kṛṣṇa while engaging in abominable activities), karttābhajā (a sect of “followers” of Śrī Gaurāṅga in Bengal), neḍā (literally means: “shaven-headed.” Refers to devotees whose greatest religious principle is their shaven heads. The word also means bald or barren and connotes someone who represents himself as a devotee while his so-called religious life is barren of genuine realisation), daraveśa (a Muslim mendicant. This word has also been used by Śrīla A.C. Bhaktivedānta Swāmī to mean “hippy”), sāni (literally means: “religious instructor”), sahajiyā (literally means: “easy-ist.” Indicates one who takes the pastimes of Rādhā and Kṛṣṇa in Vṛndāvana cheaply), sakhībhekī (one who imagines himself to be a gopī, and adopts the dress of a woman), smārta (formalistic and materialistic brāhmaṇas), jāta-gosāñi (caste goswāmīs), ativāḍī (proud devotees), cūḍādhārī (those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaiṣṇavas), and gaurāṅga-nāgarī (those who consider that it is the position of Śrī Caitanya Mahāprabhu to be the enjoyer of women, when in fact as a sannyāsī in His ācārya-līlā He avoided all association with women). One should avoid associating with these different classes of imitation devotees.”] [Gauḍīya Kaṇṭhahāra, 13.111]

    [Gauḍīya Vaiṣṇavism, part one, p 331]


    In this way so many mushrooms suddenly spring up, and cause disturbance for some time, then goes away, like allergy in the body.


    Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. 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.


    What’s the time?


Devotees: Nine o’clock.


Śrīla Śrīdhara Mahārāja: Any question?


Devotee: Mahārāja, how did Mādhavendra Purī introduce the worship of Śrī Rādhā?


Śrīla Śrīdhara Mahārāja: How?


Akṣayānanda Mahārāja: How did Mādhavendra Purī introduce the worship of Śrī Rādhā, Śrīmatī Rādhārāṇī?


Śrīla Śrīdhara Mahārāja: Rādhā-Govinda. When Mādhavendra Purī went to Vṛndāvana, and he was circumambulating Govardhana, he got a dream where the Govindadeva gave a dream to him. He first took His seat on the banks of Govinda kuṇḍa. And changing from Vṛndāvana līlā. And he had one nature, he accepted his livelihood in such a way that he won’t beg anything from anyone else, but whatever will come of its own accord to him he will take that ______________________ [?] So, fasting he’s waiting near Govinda kuṇḍa. But on the hill in the forest, there some ladies sometime come to take water from that kuṇḍa. _________ [?] Kṛṣṇa Himself came in the form of a boy, cow boy, and offered some milk in an earthen pot to Mādhavendra Purī.


    “Why do you fast? Why do you not eat by begging? Anyhow, the ladies came to take water from the kuṇḍa, and they sent this little milk for you. They could trace from your face that you’ve not taken anything the whole day. So this milk is sent by them. You take it.”


    Then he took the milk, and was very much charmed by the natural beauty of the boy. He could not forget Him, get Him out from his mind. He had a sleep there, and got a dream. That very boy has come to him in dream.


    Mādhavendra Purī, I’m waiting for you from long time. I’m nearby in a forest. There I am, and covered by so many bushes and other things. Recently, by fear of the Mohammedans, some devotee, to save Me from molestation, put Me here in the jungle and went away. And I’m waiting that Mādhavendra Purī, My devotee will come and discover Me and install Me and will make arrangement for My pūjā, worship, My service. So you...”


    He gave possible conception of the place, in the dream, and Mādhavendra Purī, early morning woke up. He went straight to the local persons, and with their help he cut the jungle, could locate the place and cut the jungle and found that there, covered in the jungle the Vigraha, the Gopāla. And he installed there. That was his, and that is still now worshipped in... Mahāprabhu went and had darśana of the Gopāla. Rūpa, Sanātana, they also had much respect for the Gopāla. But afterwards when Vallabhavācārya, he afterwards submitted to Mahāprabhu, and was respected by his followers, Rūpa, Sanātana, he disappeared. Then his sons, Vitrācārya [?] and others, were very much depressed by the bereavement of the revered father.

    Then Rūpa, Sanātana, gave him some engagement, “That this Gopāla, you take the charge of service of the Gopāla.”

    And from there that Gopāla is under the service, it is in the train of the service of the Vallabha sampradāya and now it is in, we are told, in Masudja [?] that Gopāla. So Mādhavendra established that worship there.


    And Gopāla one day gave another dream, “That bring that chandan sandal from Jagannātha and long time I was almost buried under the prestige of the jungle, and I have some sort of itching sensation. And to remove that you apply the sandal paste.” And then also Mādhavendra Purī _______________ [?] all these steps. But he went to Vṛndāvana on pilgrimage and there Gopāla accepted him and his service. That we find here. And Gopāla’s treatment, some very intimate treatment with him.

    And his own śloka, just before his departure that shows his inner heart,